Forwarded from MahaYog - Yoga 🔱 and Buddhism ☸️
When an action is performed, a corresponding tendency is established, and it remains latent until circumstances come together under which it matures and manifests itself as a fact of our experience. The outstanding property of the karmic process is its inevitability. Karma not only can ripen - it is bound to ripen. Good actions lead to positive karmic tendencies that manifest as happiness and bring physical or emotional comfort. Unkind actions set negative karmic tendencies that surface as experiences of pain and suffering, physical or mental. It may take a lifetime or several lifetimes for a particular tendency to manifest; however, the process is inevitable.
Kalu Rimpoche
Kalu Rimpoche
Forwarded from Tibetan Buddhism Vajrayana Tantrayana esoteric tradition
The six paramitas are an essential concept in the practice of Mahayana Buddhism.
In The Essence of Buddhism, Traleg Rinpoche says :
“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done by the practice of what are called the six paramitas.
Para in Sanskrit literally means the 'other shore.' Here it means going beyond our own notion of the self. From the Mahayana point of view, if we want to progress properly on the path, we need to go beyond our conventional understanding of the self. So when we say that paramita means 'transcendental action,' we mean it in the sense that actions or attitudes are performed in a non-egocentric manner. 'Transcendental' does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world—either in an egocentric or a non-egocentric way. The six paramitas are concerned with the effort to step out of the egocentric mentality.”
In The Essence of Buddhism, Traleg Rinpoche says :
“If we want to obtain enlightenment by becoming a Bodhisattva, it is necessary to actualize wisdom and compassion. This is done by the practice of what are called the six paramitas.
Para in Sanskrit literally means the 'other shore.' Here it means going beyond our own notion of the self. From the Mahayana point of view, if we want to progress properly on the path, we need to go beyond our conventional understanding of the self. So when we say that paramita means 'transcendental action,' we mean it in the sense that actions or attitudes are performed in a non-egocentric manner. 'Transcendental' does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world—either in an egocentric or a non-egocentric way. The six paramitas are concerned with the effort to step out of the egocentric mentality.”
“I don’t see consciousness; I see wisdom. I don’t see sentient beings; I see buddhas.”
Marpa said to Milarepa, “Having taken on this aggregate of form—unrealized, it is a body of the four elements. Realized, it is union with the deity, which reverses ordinary clinging.” For all the sentient beings in the world in all six realms, except for the faults of temporary defilements, their basis is Buddha's nature. If you understand this, pure perception arises. As Milarepa said, “I don’t see consciousness; I see wisdom. I don’t see sentient beings; I see buddhas.”
By Garchen Rinpoche
Marpa said to Milarepa, “Having taken on this aggregate of form—unrealized, it is a body of the four elements. Realized, it is union with the deity, which reverses ordinary clinging.” For all the sentient beings in the world in all six realms, except for the faults of temporary defilements, their basis is Buddha's nature. If you understand this, pure perception arises. As Milarepa said, “I don’t see consciousness; I see wisdom. I don’t see sentient beings; I see buddhas.”
By Garchen Rinpoche
An Aspiration for the Final Age
by Jigme Lingpa
"Namo! From the depths of my heart,
I take refuge in the Three Jewels.
Until I gain acceptance of the unborn nature of reality,
May I never again fall into the lower realms
But attain a human body, superior even to a godly form.
Even if I attain the higher realms, nowhere in saṃsāra
Is free from the bonds of the three types of suffering.
And even within fortunate realms, may I avoid a form
That would obstruct nirvāṇa, such as the unfree states.
May I avoid birth as an evil king
or minister lacking restraint,
Who takes delight in warfare
and twists and flouts the law.
May I not become a servant, lowly and tormented,
Or a merchant, or anyone who is devious or at fault.
May I not become a steward
who steals the Saṅgha’s wealth,
Or one without qualities or liberation
who appropriates funds.
May I avoid rebirth as a renunciant
who offends householders
As they strive for better rebirth
and who torments the minds of others.
May I not become someone as ill-natured as a serpent
Or one whose envy of others’ wealth
resembles an asura’s.
May I avoid rebirth as one who deceives the venerable
And despises the Dharma,
or as a thief, a robber or a hunter.
May I avoid the five boundless crimes
and five similar misdeeds,
And refrain from remorselessly committing
the ten non-virtues.
May I avoid all major forms
of wrongdoing and misconduct,
Such as setting forests ablaze
or stealing honey from hives.
Avoiding such plights, now,
at the close of the five hundred,
Having gained the precious support of a human body,
Whether as a monastic or upholder of lay vows,
May I inherit the lineage of the bodhisattvas.
As soon as I’m reborn,
may I meet a master who flawlessly
And authentically teaches the Mahāyāna path,
And by pleasing him or her in every way,
May I gain the wisdom of hearing,
contemplation and meditation.
Furthermore, by possessing the motivation of bodhicitta
And familiarizing myself
with the application of the six perfections,
May I gain the supreme good fortune
to traverse all at once
The five paths and ten stages
and master the tantra collection!"
by Jigme Lingpa
"Namo! From the depths of my heart,
I take refuge in the Three Jewels.
Until I gain acceptance of the unborn nature of reality,
May I never again fall into the lower realms
But attain a human body, superior even to a godly form.
Even if I attain the higher realms, nowhere in saṃsāra
Is free from the bonds of the three types of suffering.
And even within fortunate realms, may I avoid a form
That would obstruct nirvāṇa, such as the unfree states.
May I avoid birth as an evil king
or minister lacking restraint,
Who takes delight in warfare
and twists and flouts the law.
May I not become a servant, lowly and tormented,
Or a merchant, or anyone who is devious or at fault.
May I not become a steward
who steals the Saṅgha’s wealth,
Or one without qualities or liberation
who appropriates funds.
May I avoid rebirth as a renunciant
who offends householders
As they strive for better rebirth
and who torments the minds of others.
May I not become someone as ill-natured as a serpent
Or one whose envy of others’ wealth
resembles an asura’s.
May I avoid rebirth as one who deceives the venerable
And despises the Dharma,
or as a thief, a robber or a hunter.
May I avoid the five boundless crimes
and five similar misdeeds,
And refrain from remorselessly committing
the ten non-virtues.
May I avoid all major forms
of wrongdoing and misconduct,
Such as setting forests ablaze
or stealing honey from hives.
Avoiding such plights, now,
at the close of the five hundred,
Having gained the precious support of a human body,
Whether as a monastic or upholder of lay vows,
May I inherit the lineage of the bodhisattvas.
As soon as I’m reborn,
may I meet a master who flawlessly
And authentically teaches the Mahāyāna path,
And by pleasing him or her in every way,
May I gain the wisdom of hearing,
contemplation and meditation.
Furthermore, by possessing the motivation of bodhicitta
And familiarizing myself
with the application of the six perfections,
May I gain the supreme good fortune
to traverse all at once
The five paths and ten stages
and master the tantra collection!"
Forwarded from Tibetan Buddhism Vajrayana Tantrayana esoteric tradition
Phowa (Skt. utkranti; འཕོ་བ་) is the practice for directing the transference of consciousness at the time of death, either for oneself or another, transferred to the dharmakaya nature, to a pure land or to a favourable existence in the human realm.
Patrul Rinpoche five kinds of phowa:
Superior transference to the dharmakaya through the seal of the view.
Middling transference to the sambhogakaya through the union of the generation and completion phases.
Lesser transference to the nirmanakaya through immeasurable compassion.
Ordinary “phowa of three recognitions”: recognition of our central channel as the path; our consciousness as the traveller; and the environment of a buddha realm as the destination.
Transference performed for the dead with the hook of compassion
According to Marpa: If you study Phowa, then at the time when death is approaching you will have no despair. If beforehand you have become accustomed to the path of Phowa, then at the time of death you will be full of cheerful confidence.
Patrul Rinpoche five kinds of phowa:
Superior transference to the dharmakaya through the seal of the view.
Middling transference to the sambhogakaya through the union of the generation and completion phases.
Lesser transference to the nirmanakaya through immeasurable compassion.
Ordinary “phowa of three recognitions”: recognition of our central channel as the path; our consciousness as the traveller; and the environment of a buddha realm as the destination.
Transference performed for the dead with the hook of compassion
According to Marpa: If you study Phowa, then at the time when death is approaching you will have no despair. If beforehand you have become accustomed to the path of Phowa, then at the time of death you will be full of cheerful confidence.
Forwarded from Vajrayana Tantrayana Buddhism
The Six Dharmas / Yogas of Naropa (ན་རོ་ཆོས་དྲུག, naro cho druk) are a set of Tibetan Buddhist tantric practices taught by mahasiddhas Tilopa & Naropa & passed on to Marpa Lotsawa forming the basis of the inner yoga practices of Mahamudra.
Phowa (འཕོ་བ་, saṃkranti), the 6th Yogas – the yoga of the transference of consciousness to a pure Buddhafield.
Tilopa states: By means of these yogas, at the time of transference & also of forceful projection into another body, the yogi can utilize the mantric seed syllable of the deity and train in the deity yoga practice in conjunction with the exhalation and inhalation [of the breath], long and short, and project consciousness to wherever is desired. Alternatively, those desiring to transfer to a higher realm can apply themselves to two syllables of YAM, and also HI-KA, and HUM-HUM. Consciousness is thrown to the heart of the deity inseparable from the guru, and from there to whatever buddhafield is desired. This too is the instruction of Sukhasiddhi.
Phowa (འཕོ་བ་, saṃkranti), the 6th Yogas – the yoga of the transference of consciousness to a pure Buddhafield.
Tilopa states: By means of these yogas, at the time of transference & also of forceful projection into another body, the yogi can utilize the mantric seed syllable of the deity and train in the deity yoga practice in conjunction with the exhalation and inhalation [of the breath], long and short, and project consciousness to wherever is desired. Alternatively, those desiring to transfer to a higher realm can apply themselves to two syllables of YAM, and also HI-KA, and HUM-HUM. Consciousness is thrown to the heart of the deity inseparable from the guru, and from there to whatever buddhafield is desired. This too is the instruction of Sukhasiddhi.
Forwarded from Vajrayana Tantrayana Buddhism
In Vajrayana, the syllable 'Ah' represents a number of different things depending on the Buddhist vehicle and the individual tradition. In Mahayana Buddhism, the letter 'A' relates to the shortest of all of the Prajnaparamita Sutras - the Prajnaparamita in a Single Letter. Also in Tantrayana, the Prajnaparamita Sutras, as a group, can be personified as the female deity of the same name - Prajnaparamita, regarded as the Mother of all wisdom and the mother of all Buddhas.
In the Nyingma Tradition the syllable 'A' is highly symbolic and closely related to the teachings of Dzogchen philosophical view. A physical yet still symbolic manifestation of the principal of the 'A' is a clear quartz crystal rock. During specific Nyingma initiation rituals an initiation card displaying the letter 'A' will be shown next to a length of clear quartz crystal, or drawn together on a single initiation card. The letter 'A' as an object of meditation can also be found in the Mahamudra traditions of the Sakya and Kagyu Schools.
In the Nyingma Tradition the syllable 'A' is highly symbolic and closely related to the teachings of Dzogchen philosophical view. A physical yet still symbolic manifestation of the principal of the 'A' is a clear quartz crystal rock. During specific Nyingma initiation rituals an initiation card displaying the letter 'A' will be shown next to a length of clear quartz crystal, or drawn together on a single initiation card. The letter 'A' as an object of meditation can also be found in the Mahamudra traditions of the Sakya and Kagyu Schools.
Forwarded from MahaYog - Yoga 🔱 and Buddhism ☸️
The mind, empty, effulgent, and infinite in its potentiality, can be understood as having five basic qualities: emptiness, mobility, clarity, continuity, and stability. These qualities correspond to one of the five basic elements: space, air, fire, water, and earth.
We have already described the mind as non-material: it is indefinite, omnipresent, and incorporeal, a void with the nature of space.
Thoughts and states constantly arise in the mind; such movement and fluctuation are the nature of the air element.
In addition, the mind is clear; it has the cognizing faculty, and this clear effulgence is the nature of the element of fire.
Also, the mind is continuous; everything it experiences is a continuous flow of thoughts and sensations. This continuity is the nature of the element of water.
Finally, the mind is the basis or foundation from which all cognizable things arise in both sansara and nirvana, and this is the nature of the element of earth.
Kalu Rinpoche
We have already described the mind as non-material: it is indefinite, omnipresent, and incorporeal, a void with the nature of space.
Thoughts and states constantly arise in the mind; such movement and fluctuation are the nature of the air element.
In addition, the mind is clear; it has the cognizing faculty, and this clear effulgence is the nature of the element of fire.
Also, the mind is continuous; everything it experiences is a continuous flow of thoughts and sensations. This continuity is the nature of the element of water.
Finally, the mind is the basis or foundation from which all cognizable things arise in both sansara and nirvana, and this is the nature of the element of earth.
Kalu Rinpoche
Forwarded from Tibetan Buddhism Vajrayana Tantrayana esoteric tradition
Mahayoga (Tib. རྣལ་འབྱོར་ཆེན་པོ་, naljor chenpo) — three yanas of powerful transformative methods according to the nine yanas of the Nyingma school focuses mainly on the development stage, & emphasizes the clarity & precision of visualization as skilful means.
Entry Point
Once one’s mind has been matured through receiving the ten outer benefiting empowerments, the 5 inner enabling empowerments & the three secret profound empowerments, one keeps the samayas.
View
The indivisibility of the higher levels of reality, according to which the cause for the appearance of the essential nature, the 7 riches of the absolute, is spontaneously present within the pure awareness that is beyond conceptual elaboration, & all relative phenomena naturally appear as the mandala of deities of the 3 seats.
Meditation
Generation stage yoga & Completion stage yoga.
Conduct
Elaborate, unelaborate & extremely unelaborate conduct.
Results
The four vidyadhara levels & finally the ultimate fruition of the Vajradhara of unity.
Entry Point
Once one’s mind has been matured through receiving the ten outer benefiting empowerments, the 5 inner enabling empowerments & the three secret profound empowerments, one keeps the samayas.
View
The indivisibility of the higher levels of reality, according to which the cause for the appearance of the essential nature, the 7 riches of the absolute, is spontaneously present within the pure awareness that is beyond conceptual elaboration, & all relative phenomena naturally appear as the mandala of deities of the 3 seats.
Meditation
Generation stage yoga & Completion stage yoga.
Conduct
Elaborate, unelaborate & extremely unelaborate conduct.
Results
The four vidyadhara levels & finally the ultimate fruition of the Vajradhara of unity.
Forwarded from Vajrayana Tantrayana Buddhism
Guhyagarbha Tantra (Tib. རྒྱུད་གསང་བ་སྙིང་པོ་, Gyü Sangwé Nyingpo), The Essence of Secrets Tantra is the main tantra of the Mahayoga.
It is the main Nyingma source for understanding empowerment, samaya, mantras, mandalas and other Vajrayana topics, and has influenced the Dzogchen tradition.
The core teachings : "holds that all things manifest spontaneously (thams cad rang snang), and mind and primordial wisdom also manifest spontaneously (sems dang ye shes rang snang)." The Secret Womb texts discuss numerous tantric Buddhist topics, such as the creation of mandalas, the practice of controlling the winds and drops within energy channels, the purification of the five aggregates, and the qualities and activities of the Buddhas.
This tantra is a guide to Mahayoga/deity yoga, a tantric method of realizing the true nature of reality and attaining Buddhahood by relies on the visualization to create a Buddha image in one's mind and then to merge this Buddha with oneself.
It is the main Nyingma source for understanding empowerment, samaya, mantras, mandalas and other Vajrayana topics, and has influenced the Dzogchen tradition.
The core teachings : "holds that all things manifest spontaneously (thams cad rang snang), and mind and primordial wisdom also manifest spontaneously (sems dang ye shes rang snang)." The Secret Womb texts discuss numerous tantric Buddhist topics, such as the creation of mandalas, the practice of controlling the winds and drops within energy channels, the purification of the five aggregates, and the qualities and activities of the Buddhas.
This tantra is a guide to Mahayoga/deity yoga, a tantric method of realizing the true nature of reality and attaining Buddhahood by relies on the visualization to create a Buddha image in one's mind and then to merge this Buddha with oneself.
"Yeah, that’s it.
All objects are appearance-emptiness inseparable.
All mental states are clarity-emptiness inseparable.
All feelings are bliss-emptiness inseparable.
This is how they truly are; recognize them to be so."
- Sixteenth Karmapa
Reply to the question “What is the essence of your mind like?” and answer “When I analyze my mind, I cannot find it, but, when it is resting, it possesses clarity.” He laughed and said, “Yeah, that’s it...."
All objects are appearance-emptiness inseparable.
All mental states are clarity-emptiness inseparable.
All feelings are bliss-emptiness inseparable.
This is how they truly are; recognize them to be so."
- Sixteenth Karmapa
Reply to the question “What is the essence of your mind like?” and answer “When I analyze my mind, I cannot find it, but, when it is resting, it possesses clarity.” He laughed and said, “Yeah, that’s it...."