scripture

Religious texts, also known as scripture, scriptures, holy writ, or holy books, are the texts which various religious traditions consider to be sacred, or of central importance to their religious tradition. Many religions and spiritual movements believe that their sacred texts are divinely or supernaturally revealed or inspired.

Homage to Mahamudra

The First Panchen Lama Lozang Chokyi Gyeltsen(SOURCE)The Main Road of the Triumphant Ones

The First Panchen Lama Lozang Chokyi Gyeltsen

Namo mahamudraya: Homage to mahamudra, the great seal of reality.

I respectfully bow at the feet of my peerless guru, lord of that which pervades everywhere, master of those with actual attainment, who expounds the all-pervasive nature of everything, the great seal of reality, mahamudra, inseparable from the diamond-strong sphere of mind that is beyond speech. Gathering together the essence of the sutras and tantras and condensing oceans of guideline instructions, I shall write some advice concerning mahamudra from the Gelug/Kagyü tradition, deriving from the pioneering fatherly Dharmavajra, a mahasiddha with supreme actual attainment, and his spiritual offspring. Continue reading

Everyday, think as you wake up…

20120926-002002.jpg(Dalai Lama)
Everyday, think as you wake up, ‘today I am fortunate to have woken up, I am alive, I have a precious human life, I am not going to waste it. I am going to use all my energies to develop myself, to expand my heart out to others, to achieve enlightenment for the benefit of all beings, I am going to have kind thoughts towards others, I am not going to get angry or think badly about others, I am going to benefit others as much as I can.’

The Four Yogas of Mahamudra

(SOURCE) – In the Profound Secret Letters of the Four Stages of Yoga it says:

The sport of lions is the samadhi of unwavering single pointedness, which is the quintessence of the clarity of consciousness and awakens one to the self-cognizing wisdom within. Second, the samadhi that is the simplicity of the great natural state dispels illusion. The arising of this inconceivable samadhi is an indication of having obtained the power of the stage of heat. Third, by the samadhi of one taste, the ten bodhisattva stages are achieved and one courageously liberates all beings. As a child of the Victorious Ones of the three times one benefits others. Having achieved this pinnacle, qualities constantly increase. Fourth, by exerting oneself in the vajra-like samadhi one implements the stage of non-meditation. With the non-conceptual primordial wisdom of a Buddha one sees the exalted realms of the buddha fields. One obtains the unsought, but spontaneously present, supreme qualities, the great sphere. So it is said.

The Magic Life of Milarepa

(SOURCE : Life of Milarepa)
Mila Sherab Gyaltsen, Milarepa’s father, married Nyangtsa Kargyen,the noble family of Nyang, when he was 21. The couple lived happily and prosperously in the village of Kya Ngatsa. Then some relatives of Mila’s grandfather – an uncle named Yungdrup Gyaltsen and an aunt named Khyung Tsha Pedon – moved to the area. By then, Mila’s family had been settled there a long time and had an impressive house, considerable land and a thriving business in trade.

While Nyangtsha Kargyen was pregnant with Milarepa, her husband went away on a long trading tour, and during his absence the child was born. A messenger was sent to find the father and inform him that he had a new son, asked him to give a name and to return for a festival. His father was filled of joy and named the boy as ‘ Töpa Ga’. ‘ Töpa’ means to hear, and ‘Ga’ means happy or joyous, so his name meant ‘ Milarepa, a Joy to Hear or Milarepa Good News.’ After a while, the father returned home and gave a big celebration in honour of their son.

At the age of four, his mother gave a birth to a girl who was named Peta Gonkyi. When Milarepa was seven years old, his father, Sherab Gyaltsen, became very sick. Realizing that he was not going to recover from his illness, he called together all the relatives for a meeting, including Yungdrung Gyaltsen and Khyung Tsha, the uncle and aunt.

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Final Defeat of All Enemies

( Dalai Lama // A Guide to the Bodhisattva’s Way of Life, September 3, 2012 )

“Overcoming anger alone is equal to vanquishing all foes.”

The Mahamudra Transmission from Tilopa to Naropa

The Mahamudra Upadesa of Tilopa
(Translated by Chogyam Trungpa Rinpoche)

Homage to the Co-emergent Wisdom!

Mahamudra cannot be shown;
But for you who are devoted to the guru, who have mastered the ascetic practices
And are forbearant in suffering, intelligent Naropa,
Take this to heart, my fortunate student.

Kye-ho!

Look at the nature of the world,
Impermanent like a mirage or dream;
Even the mirage or dream does not exist.
Therefore, develop renunciation and abandon worldly activities.

Renounce servants and kin, causes of passion and aggression.
Meditate alone in the forest, in retreats, in solitary places.
Remain in the state of non-meditation.
If you attain non-attainment, then you have attained mahamudra.

The dharma of samsara is petty, causing passion and aggression.
The things we have created have no substance; therefore, seek the substance of the ultimate.
The dharma of mind cannot see the meaning of transcendent mind.
The dharma of action cannot discover the meaning of non-action.

If you would attain the realization of transcendent mind and non-action,
Then cut the root of mind and let consciousness remain naked.
Let the polluted waters of mental activities clear.
Do not seek to stop projections, but let them come to rest of themselves.
If there is no rejection or accepting, then you are liberated in the mahamudra.

When trees grow leaves and branches,
If you cut the roots, the many leaves and branches wither.
Likewise, if you cut the root of mind,
The various mental activities will subside.

The darkness that has collected in thousands of kalpas
One torch will dispel.
Likewise, one moment’s experience of luminous mind
Will dissolve the veil of karmic impurities.

Men of lesser intelligence who cannot grasp this,
Concentrate your awareness and focus on the breath.
Through different eye-gazes and concentration practices,
Discipline your mind until it rests naturally.

If you perceive space,
The fixed ideas of center and boundary dissolve.
Likewise, if mind perceives mind,
All mental activities will cease, you will remain in a state of non-thought,
And you will realize the supreme bodhi-citta.

Vapors arising from the earth become clouds and then vanish into the sky;
It is not known where the clouds go when they have dissolved.
Likewise, the waves of thoughts derived from the mind
Dissolve when mind perceives mind.

Space has neither color nor shape;
It is changeless, it is not tinged by black or white.
Likewise, luminous mind has neither color nor shape;
It is not tinged by black or white, virtue or vice.

The sun’s pure and brilliant essence
Cannot be dimmed by the darkness that endures for a thousand kalpas.
Likewise, the luminous essence of mind
Cannot be dimmed by the long kalpas of samsara.

Though it may be said that space is empty,
Space cannot be described.
Likewise, though it may be said that mind is luminous,
Naming it does not prove that is exists.
Space is completely without locality.
Likewise, mahamudra mind dwells nowhere.

Without change, rest loose in the primordial state;
There is no doubt that your bonds will loosen.
The essence of mind is like space;
Therefore, there is nothing which it does not encompass.

Let the movements of the body ease into genuineness,
Cease your idle chatter, let your speech become an echo,
Have no mind, but see the dharma of the leap.

The body, like a hollow bamboo, has no substance.
Mind is like the essence of space, having no place for thoughts.
Rest loose your mind; neither hold it nor permit it to wander.
If mind has no aim, it is mahamudra.
Accomplishing this is the attainment of supreme enlightenment.

The nature of mind is luminous, without object of perception.
You will discover the path of Buddha when there is no path of meditation.
By meditating on non-meditation you will attain the supreme bodhi.

This is the king of views-it transcends fixing and holding.
This is the king of meditations-without wandering mind.
This is the king of actions-without effort.
When there is no hope or fear, you have realized the goal.

The unborn alaya is without habits and veils.
Rest mind in the unborn essence; make no distinctions between meditation and post-meditation.
When projections exhaust the dharma of mind,
One attains the king of views, free from all limitations.

Boundless and deep is the supreme king of meditations.
Effortless self-existence is the supreme king of actions.
Hopeless self-existence is the supreme king of the fruition.

In the beginning mind is like a turbulent river.
In the middle it is like the River Ganges, flowing slowly.
In the end it is like the confluence of all rivers, like the meeting of mother and son.

The followers of Tantra, the Prajnaparamita,
The Vinaya, the Sutras, and other religions-
All these, by their texts and philosophical dogmas,
Will not see the luminous mahamudra.

Having no mind, without desires,
Self-quieted, self-existing,
It is like a wave of water.
Luminosity is veiled only by the rising of desire.

The real vow of samaya is broken by thinking in terms of precepts.
If you neither dwell, perceive, nor stray from the ultimate,
Then you are a holy practitioner, the torch which illuminates darkness.

If you are without desire, if you do not dwell in extremes,
You will see the dharmas of all the teachings.

If you strive in this endeavor, you will free yourself from samsaric imprisonment.
If you meditate in this way, you will burn the veil of karmic impurities.
Therefore, you are known as “The Torch of the Doctrine.”

Even ignorant people who are not devoted to this teaching
Could be saved by you from constantly drowning in the river of samsara.

It is a pity that beings endure such suffering in the lower realms.
Those who would free themselves from suffering should seek a wise guru.
Being possessed by the adhishthana [blessing], one’s mind will be freed.

If you seek a karma mudra, then the wisdom of the joy of union and emptiness will arise.
The union of skillful means and knowledge brings blessings.
Bring it down and give rise to the mandala.
Deliver it to the places and distribute it throughout the body.
If there is no desire involved, then the union of joy and emptiness will arise.

Gain long life, without white hairs, and you will wax like the moon.
Become radiant, and your strength will be perfect.
Having speedily achieved the relative siddhis, one should seek the absolute siddhis.
May this pointed instruction in mahamudra remain in the hearts of fortunate beings.
Oral instructions on mahamudra given by Sri Tilopa to Naropa at the banks of the Ganges River.
Translated from the Sanskrit into Tibetan by Chokyi Lodro Marpa the Translator.
English translation by Chogyam Trungpa Rinpoche in
The Myth of Freedom.

Killing Anger

( Sagāthāvagga / Devaputtasamyutta, Pali Canon )

At Sāvatthi, when the night had advanced, the young Deva Māgha, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Buddha. Having approached, he paid homage to the Buddha, stood to one side, and addressed the Buddha in verse :

Deva Māgha :
Having slain what does one sleep soundly?
Having slain what does one not sorrow?
What is the one thing, O Buddha,
Whose killing you approve?

Buddha :
Having slain anger, one sleeps soundly;
Having slain anger, one does not sorrow;
The killing of anger, O Deva,
With it’s poisoned root and honeyed tip:
This is the killing the noble ones praise,
For having slain that, one does not sorrow.

Ancient City of Buddhas

( The Buddha // Nidānasamyutta )

Suppose, a person wandering through the forest would see an ancient path, an ancient road traveled upon by people in the past. They would follow it and would see an ancient city, an ancient capital that had been inhabited by people in the past, with parks, groves, ponds, and ramparts, a delightful place. Then that person would inform the king or a royal minister : ‘Sire, know that while wandering through the forest I saw an ancient path, an ancient road traveled upon by people in the past. I followed it and saw an ancient city, an ancient capital that had been inhabited by people in the past, a delightful place. Renovate that city, sire!’ Then the king or the royal minister would renovate  the city, and some time later that city would become successful and prosperous, well populated, filled with people, attained to growth and expansion.

So too, I saw an ancient path, the ancient road traveled by the Perfectly Enlightened Ones of the past. And what is that ancient path, that ancient road? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration. I followed that path and by doing so I have directly known aging-and-death, its origin, it’s cessation and the way leading to it’s cessation. I have directly known birth … existence … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional formations (sankhara), their origin, their cessation and the way leading to their cessation. Having directly known them, I have explained them to all wise people who were prepared to hear it. As a result, this holy life, wise ones, has become successful and prosperous, extended, popular, widespread and well proclaimed amongst devas and humans.

Sand Castles

( The Buddha // Rādasamyutta )
Suppose some little boys or girls are playing with sand castles. So long as they are not devoid of lust, desire, thirst and craving for those sand castles, they cherish them, play with them, treasure them, and treat them possessively. But when those little boys or girls lose their lust, desire, thirst and craving for those sand castles then they scatter them with their hands and feet, demolish them, shatter them, and put them out of play.
So too, wise ones, scatter all illusion, demolish it, shatter it, put it out of play; practice for the destruction of craving. For with the destruction of all craving is Enlightenment.

Measureless liberation of the mind

( The Buddha // 7. Godatta, Cittasamyutta, Salayatanavagga )

A wise one dwells pervading one quarter with a mind imbued with loving kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, and so below, across and everywhere, to all as oneself, one dwells pervading the entire world with a mind imbued with long kindness, vast, exalted, measureless, without hostility, without ill will. One dwells pervading the entire world with a mind imbued with compassion, altruistic joy, and equanimity. Thus above, and so below, across and everywhere, to all as oneself, one dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. This is called measureless liberation of the mind.