Teaching from the High Plateau ,Vajrayana Buddhism
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We started of with the Guide to the Bodhisattva way of Life
The Bodhicaryavatara
Chapter I: The Benefit of the Spirit of Awakening
NOTE: In copying this ancient manuscript, the BIONA Editors discovered various translations from different traditions. The reader can be comforted to know that the translations all agreed with one another in substance, however, some were easier to understand in places than others. In making this text available they worked hard to ensure that it would be comprehensible. In every case they selected the verse that was easiest to understand.
1. Reverently bowing to the Sugatas, who are endowed with the Dharmakaya, together with their children and all who are worthy of veneration, I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures.
2. There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind.
3. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful.
4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again?
5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally peopleÂ’s minds are momentarily inclined toward merit.
6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it?
7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued.
8. Those who long to overcome the abundant miseries of mundane existence, who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening.
9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans.
10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted.
11. The worldÂ’s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening.
12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes.
13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it?
http://www.shantideva.net/index.html -
Satirical Advice for the Four Schools
by Jamgön Mipham Rinpoche
Namo manjushriye!
Through the enlightened activity of the victorious buddhas,
And the skilful means of their bodhisattva heirs,
May the four schools of buddhist teachings, old and new,
Successfully transmit their perfect methods of awakening!
The authoritative transmission of sutras, the Gendenpa,
The authoritative transmission of mantra, the Nyingmapa,
The authoritative transmission of exposition, the Sakyapa,
And the authoritative transmission of practice, the Kagyüpa.
The Sakyapas are the masters of learning,
The Gendenpas are the masters of discourse,
The Kagyüpas are the masters of realization,
And the Nyingmapas are the masters of spiritual power.
These are the four marvellous transmissions of the teachings:
The Nyingmapas whose view is beyond all extremes,
The Kagyüpas who persevere in meditation,
The Gendenpas with their perfect conduct,
And the Sakyapas with their regular practice of approach and
accomplishment.
Although they all possess infinite qualities,
Each one emphasizes a particular practice.
Nyingmapas chant through their noses, -
Satirical Advice for the Four Schools
by Jamgön Mipham Rinpoche
Sakyapas chant with their lips,
Gendenpas create the melodies mainly in their throats,
And Kagyüpas chant strongly from deep down inside.
The Gendenpas maintain the complete path of scriptural study, so they
are like the body of the teachings.
The Sakyapas bring together sutra and mantra approaches, so they are
like the eyes of the teachings.
The Kagyüpas bring everything together into the single practice of
devotion, so they are like the heart of the teachings.
The Nyingmapas possess the profound key instructions of the tantras
and sadhanas, so they are like the life-force of the teachings.
Now for a few words in jest:
The Nyingmapas claim they have a path for accomplishing the level of
Vajradhara through the practice of clear light Dzogpachenpo, without
the need to rely upon an external consort and so on, and yet the
lamas say they must take a wife in order to increase their longevity,
improve the clarity of their vision, maintain good health, assist in
the revelation of termas and accomplish the welfare of beings. They
don't say that in order to benefit the teachings they should teach
and practise! That taking a wife could be a way to benefit the
teachings and beings, and a substitute for teaching and practice, and
at the same time improve clarity of vision and so on, is, I think,
incredible!
The Gendenpas claim the antidote to all the pains of existence is the
wisdom which realizes selflessness, and yet when they approach the
realization of no-self they are so afraid to let go of this sense of
identity that they can not sit still upon their cushions. In the past
it was said that the attainment of the path of seeing and the clear
experience of selflessness that precedes it are marked by special
feelings of joy, so I think this must be a symptom of the current
degenerate age!
The Sakyapas make the supreme assertion that one should not place too
much emphasis on conduct because inner wisdom is the most important
thing, and yet when they recite the Lamdü Hevajra sadhana, they
maintain the discipline of never leaving their seats, because to do
so would transgress their vow. If they ever did need to get up and do
something, they would have to drag their seats behind them, such are
their rites of purification and liberation based on time and the
physical body. I wonder what would happen to them if they did leave
their seats!
The Kagyüpas assert that the Great Mudra is the wisdom which pervades
all samsara and nirvana, and yet they think of the word `mudra' as
referring to one's hands. I wonder what such an enormous hand would
look like!
Ha ha ha! That was all said in jest.
The teachings of the great masters are rich in meaning,
And each school has its own unique vision and key instructions.
Most followers of the Nyingma school shun the taking of life but
think that there is no need to give up women. If they are a genuine
yogins, I take refuge in them! But in general this ordinary sexual
desire is harmful to the Nyingma teachings, so take care, I pray!
Most followers of the Kagyü school dislike classical exposition and
logic, preferring the approach that is based purely on mind and
meditation. If they are those in whom realization and liberation are
simultaneous, I take refuge! But in general this closed-minded
attitude is harmful to the Kagyü teachings and must be abandoned!
Most followers of the Genden school do not see any fault in taking
life, but their aggression is harmful to the Genden teachings, so
take care, I pray!
Most followers of the Sakya school regard as supreme only those
empowerments and instructions they themselves have received and the
particular branch to which they belong—be it Sakya, Ngor or Tsar—but
this strong prejudice and dogmatism is harmful to the Sakya
teachings, so it needs to be abandoned!
Generally, even if one has attachment to one's own tradition it is
important to avoid any antipathy towards other traditions. If we
consider just our own tradition, since we are all followers of the
Buddha, we can consider that we are all closely related. The
different systems of teachings began at the time of Khenpo
Shantarakshita, Guru Rinpoche and King Trisong Detsen, and, following
the noble traditions of the past, all the schools in Tibet accept the
four seals which are the hallmark of the buddhist teachings. We are
all equal in this respect, and what is more we all assert the great
shunyata free from conceptual elaboration. Not only that, we all
accept the mantrayana with its inseparable unity of bliss and
emptiness. This means that we are exceptionally close in terms of our
view and our tenets.
Other traditions, non-buddhist outsiders and philosophical
extremists, who differ even in terms of outer signs and dress, are as
numerous as the stars in the night sky, and by comparison we
buddhists are as rare as stars in broad daylight. Now, when the
buddhist teachings are on the verge of extinction, all who seek to
ensure their survival must view one another as the closest of allies.
Any feelings of hostility will bring only ruin, so instead we must
regard each other with joy, like a mother seeing her only child, or a
beggar discovering a priceless treasure.
Having become followers of the same teacher,
May all who are students of these same teachings,
Abandon any hostility and prejudiced views,
And work together with a sense of joy!
Whoever practises in accordance with the true meaning of the teachings,
Be they from one's own or another tradition, may they gain accomplishment,
So that the four great buddhist schools here within the Land of Snows,
Come to blaze in dazzling splendour with a wealth of Dharma teachings,
And gain complete success and universal victory!
This was written playfully at the request of a friend who has the
intelligence to follow of all four schools—Sakya, Nyingma, Kagyü and
Gelug. Mangalam!"
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Translated by Adam with the invaluable assistance of Khenpo Dorje.
http://www.lotsawahouse.org/id35.html -
The below is a nice, little exposition of the Seven-Limb Prayer:
[ The original article from which the following is extracted can be found at: http://www.geocities.com/cas_sg/articles/deity.html ]
The 7-Limbs and / or others
At this point, one usually generates the Teacher and the Three Jewels in the form of one's Deity in the sky above oneself.
Oneself, also, in the form of the deity, performs the 7-Limbs towards "real" Deity, in front of oneself.
The 7-Limb Prayer is extracted from Samantabhadra's Aspiration Prayers of the Avatamsaka Sutra. Practising this 7-Limb is said to be the supreme way of accumulating merit.
Limb One
Prostrating, taking heart-felt Refuge in the Enlightened Beings -
The reasons for taking refuge:
i) Out of fear ( most basic level ) -
Seek protection for oneself from the treacheries of samsara
ii) Out of divinely great Compassion ( the Mahayana level ) -
Seek protection from the Three Jewels not for oneself but for others in the sense that one can then, with refuge, be of competence to help all beings
Limb Two
Making total and complete offerings to the Enlightened Objects -
One needs to absolutely offer everything, at least with the sincerest wishes, as it is usually not possible to offer in actual, real life, one's body, one's life, one's heart, all the gold and silver in one's banks, one's beauty, strength and all, so that we can swiftly accumulate merit for the attainment of Buddhahood for the good and liberation of all. If one holds anything back, this is a sign of not possessing total renunciation of one's self-grasping at one's samsaric objects of attachments. This will lead to further wandering in samsara. If one offers with absolute sincerity, one paves the way to letting go of self-grasping and the way to liberation so that we can be a Buddha for all. -
From: "bb tan"
Date: Thu 09/03/2006 10:3 PM GMT+08:00
To: "CASonline"
Subject: [CASonline] For all holy, Teachers -- Guides of the World
Dear Friends,
His Eminence Garchen Rinpoche, one of the main Teachers of HH the Drikung Kyabgon Chetsang Rinpoche, Senior Head of the Drikung Kagyu Tradition, has indicated His wish to enter the Nirvana and has in recent years, manifested signs of sicknesses as a Teaching to students the truth of Impermanence --
Chestang Rinpoche has recommended that all students to request Garchen Rinpoche to live-long for good of the holy Teachings and all mother sentient beings --
Chetsang Rinpoche has recommended the following prayer for Garchen Rinpoche's Long-Life and continued holy activities:
Supplication to Arya Tara
Namo Arya Tareye!
Lady Tare, [ you ] are the mother of the Victorious Ones of the past, present and future! Deliver [ me ] from the eight perils, merciful goddess! You who, with a hundred names, are the protectress from danger and suffering, think of me with compassion! Venerable Lady, in all circumstances - nnow, in the future and in the bardo - hold me with constant, inseparable compassion! Bestow your magnificent blessing that outer, inner and hidden obstacles be pacified and my intentions be swiftly accomplished.
OM TARE TUTTARE TURE MAMA AYUR JNANA PUNYE PUSTIM KURU SVAHA
This prayer, slightly modified from the original Tibetan by Garchen Triptrul Rinpoche, was translated at his request by the disciple Ari-ma.
When the fortunate beings @ CAS met with Paltrul Rinpoche in February 2006, the beings requested Rinpoche for a prayer to request all holy Teachers to live-long and Paltrul Rinpoche told the beings @ CAS to do the Seven-Limb Prayer from the great Bodhisattva Samantabhadra's "King of Prayers" as found in the famed Avatamsaka Sutra:
We are attaching the prayer below:
[ extracted from http://www.thubtenchodron.org/PrayersAndPr...aspiration.html ]
You lions among humans,
Gone to freedom in the present, past and future
In the worlds of ten directions,
To all of you, with body, speech and sincere mind I bow down.
With the energy of aspiration for the bodhisattva way,
With a sense of deep respect,
And with as many bodies as atoms of the world,
To all you Buddhas visualized as real, I bow down.
On every atom are Buddhas numberless as atoms,
Each amidst a host of bodhisattvas,
And I am confident the sphere of all phenomena
Is entirely filled with Buddhas in this way.
With infinite oceans of praise for you,
And oceans of sound from the aspects of my voice,
I sing the breathtaking excellence of Buddhas,
And celebrate all of you Gone to Bliss.
Beautiful flowers and regal garlands,
Sweet music, scented oils and parasols,
Sparkling lights and sublime incense,
I offer to you Victorious Ones.
Fine dress and fragrant perfumes,
Sandalwood powder heaped high as Mount Meru,
All wondrous offerings in spectacular array,
I offer to you Victorious Ones.
With transcendent offerings peerless and vast,
With profound admiration for all the Buddhas,
With strength of conviction in the bodhisattva way,
I offer and bow down to all Victorious Ones.
Every harmful action I have done
With my body, speech and mind
Overwhelmed by attachment, anger and confusion,
All these I openly lay bare before you.
I lift up my heart and rejoice in all positive potential
Of the Buddhas and bodhisattvas in ten directions,
Of solitary realizers, hearers still training and those beyond,
And of all ordinary beings.
You who are the bright lights of worlds in ten directions,
Who have attained a Buddha's omniscience through the stages of awakening,
All you who are my guides,
Please turn the supreme wheel of Dharma.
With palms together I earnestly request:
You who may actualize parinirvana,
Please stay with us for eons numberless as atoms of the world,
For the happiness and well-being of all wanderers in samsara.
Whatever slight positive potential I may have created,
By paying homage, offering, and acknowledging my faults,
Rejoicing, and requesting that the Buddhas stay and teach,
I now dedicate all this for full awakening. -
http://www.choklingtersar.org/teachers/DKR.htm
The Buddhist monk who directed alot of Buddhist moview , The Cup is one of them -
