Nyama asked, “Previously, you depended on a teacher and have practiced, so what arose in your mind?”
Milarepa replied and explained, “Its’ ground basis abides like space, and it is boundless as the sky without center or boundaries. When one is looking at mind, one is practicing, one sees the root of all practice is to realize the two types of bodhicitta.”
We have to see our mind like water that has become dirty. We need to clean that water. As long as we grasp and have concepts, it will be murky water. The mind of the Buddha is like clean water. The mind of the sentient beings is like murky water. Clear water shares the same nature as muddy water. The nature of mind is like space, it is all pervasive, the nature of the mind where all concepts have been liberated is empty and clean like space. This is what needs to be realized in practice. Continue reading
Prescriptions and Prohibitions – These are prescribed what to do, all the virtuous deeds we are proscribed to practice, and all the non-virtues are prohibited. Buddha didn’t make rigid rules that he made up himself as ruler. He taught on the basis of the reality nature of phenomena. We don’t want suffering. Peace and happiness is what we want. That gives us a great opportunity, and opens your heart-mind. Think, ‘I was confused, but now I know the right things to do, and the wrong things to avoid. I have all the choice, now I’m so happy.’ That kind of nature.
One takes the vow of action bodhichitta, and train in the three types of moral conduct, or three moral trainings. These are moral ethics of abstaining from non-virtues, [engaging in] ethics of accumulating wisdom, and [engaging in] ethics of benefiting sentient beings.
“Generosity, moral ethics, and patience are the trainings in superior morality. Meditative concentration is the training in superior thought. Discriminating wisdom awareness is the training in superior wisdom. Perseverance is the support for all three.”
You need joyous effort. This is how the six paramitas work with the three trainings. The three trainings are the impeccable, indispensable, consummate path to enlightenment.
When you meditate here, relax. You need the conducts. [When you are] physically here, and mentally have a mind absent of afflictive emotions, this is called moral conduct. That makes a foundation for concentration. Then your mind is in the place you are. When mind is not disturbed by capricious thoughts, there is clarity. Where there is clarity, there is a great chance to see special insight. If there is the absence of one, there is no chance to recapture the reality nature. Continue reading
Today, we will receive the bodhisattva vow. This adds to the refuge vow you received before. Having cultivated refuge, we engage in bodhisattva vow commitment, the two-fold aspiration bodhichita and activity bodhichita.
Especially in the Drikung Kagyu lineage, this prayer is at the very beginning. In this prayer of mind cultivation, the entire bodhisattva vow is contained.
May they experience happiness, be separated from suffering,
And swiftly I will establish them in the state of unsurpassed, perfect and precious Buddhahood.
We think, “What can I do to liberate sentient beings?” All the Buddhas of the three times have only the thought of this, to liberate sentient beings form suffering, so to have the is ongoing mind state to wish to liberate sentient beings in the aspiration bodhichita, then the bodhisattva prayer is the engaged through the 6 paramitas and so on. So we take on the commitment for all beings, the prayers you recite later are very clear. You can really get the whole meaning from prayers. In Buddhism in general, there are often many questions about the recitations, especially when we first take refuge and cultivate bodhichita. All sadhanas begin with refuge and bodhichita. We talked about refuge before, haven taken refuge; we want to become free from suffering. Only Buddha figured out how to get free from suffering, take refuge in Buddha what will protect us? Dharma – the path. Sangha are the companions. Continue reading
I would like to greet my dharma friends. Thanks for coming. This is a very meaningful gathering with great purpose. It is said in Buddhism, if only 4 sangha members come together, they think of all mother sentient beings, even a small assembly can fulfills something very powerful. So thank you again for coming.
According to the program, I will give instruction on deity Yamantaka. What is purpose of these instructions? In general, according to Drikung Kagyu, it is widespread practice. because it is widespread, many disciples asked about the deity. They feel something is distinct about his deity. So when they engage in this in the 3 vehicles it becomes a great elaboration, many distinct levels of teachings, which created doubts and questions in their minds, to clear these, I will instruct this deity to the best of my abilities.
(ed. note: I had been asked some senior student friends for an explanation of the Buddhist logical argument called by some “The Tiny Vajra” (also know as the ‘Vajra Splinters’), and got this response from Khenmo Trinlay Chödron, who is well known as a teacher and Dharma scholar, and for being the editor of several books by Khenchen Konchog Gyaltshen Rinpoche including what many regard as the definitive translation of Gampopa’s Jewel Ornament of Liberation. Khenmo-la said I could post this piece she wrote several years ago if it seemed like it could be of benefit. – JTR/LWWD)
We are trying to determine the ultimate nature of phenomena: reality as it (actually) is, not necessarily the way we ordinarily perceive it. Vajra Splinters is just one of many lines of analysis that examine this question. Others look at whether motion or activity can actually happen, some examine “where” or “when” phenomena can be said to exist. Some cut phenomena into infinitesimal pieces to determine whether matter exists. Others look to concepts such as dependent origination or impermanence for answers.
The point of all the different types of analysis is to break down our stubborn view of reality. This, in turn, will reduce our afflicting emotions; suffering is also proportionately reduced and enlightenment is that much closer. Continue reading
I am crying with joy that I am able to give this great bodhichitta generation in the traditional way.
You are all very fortunate to receive this.
Originally, I was going to do it simplified. But then I thought, after the past week of teachings on the Uttaratantra Shastra, when you have been listening so intently, I should do the traditional way. Also, this center is one of the oldest in this country, and there is much blessings in this month, according to the Tibetan Lunar calendar.
First condition for generating bodhichitta in one’s mind: accumulation of merit
…Rejoicing in merits and good deeds of others.
Continuing from this morning with the 7-limb prayer.
We are now relating to the accumulation of merit through rejoicing at other’s good deeds, as in the story of when a king invited Buddha and his retinue to his palace and made a big offering. At the end, the Buddha asked the king, “should I dedicate the merit of this to you – the king – or to the person who has gained more merits than you?” The king thought “Since I am the benefactor, I may be the one who gained most merit,” so the king said “yes, dedicate to person with most merits.” At that time, there was a beggar at the door of the palace. He really rejoiced at the merit of the king, and that the king was making such a grand offering to Buddha. When Buddha was about to dedicate, he surprised everyone when he used the name of the beggar at the door. This shows that just by rejoicing at the good deeds of others, we can gain the same amount of merit.
This is the last part of the fivefold path of mahamudra.
“Dedicate without the interruption of other thoughts. If you wish to benefit and bring happiness to the migrators, dedicate with love, compassion, and bodhicitta. If you wish to pacify the outer and inner obstacles and accomplish the activities of the Secret Mantra, dedicate by seeing yourself in the form of the yidam deity. If you wish to appease and be accepted by the guru, and achieve his excellent qualities, then dedicate with in the state of devotion to him. If you wish to progress in the realization, experience, and inseparability of meditation and post-meditation, then dedicate within the equipoise of mahamudra. Thus, say, “May I and all sentient beings achieve unsurpassable, perfect, complete enlightenment.” If you seal the dedication in this way, you will accomplish according to this dedication.” Continue reading
‘Should we touch on mahamudra? We are very advanced now.” (laughter)
“Thus one’s own Body, speech and mind and methods of the guru become inseparable.“ Your mind and the mind of enlightened beings are inseparable. This is how to unite your confused mind and enlightened mind. So all confusions are dispelled. Continue reading