Enlightenverse ( Spiritual With Attitude)

Through Bodhichitta you will realize that there is no self. Self-grasping will be destroyed, for when you think of others you do not think about yourself. Ultimately 'self' and 'other' are but thoughts. When we understand that we are not separate from others, we begin to fathom the preciousness of compassion, of Bodhichitta.

Garchen RinpocheTags: Buddhism, Vajrayana

Taking a spiritual path isn’t easy and when our faith is in question we gonna be hit by doubt.

Doubt is part of our path and whether we feel confident or not at some point we will always have faith in them.

Milarepa learn magic ✨

Namo Gurubey

First I like to say sorry for not being able to do Milarepa's life story and teaching as it was a program both my current hardships and also problems bit put this out of rail. Second today I saw that people in Ukraine was reading and listening and I can't imagine the horror they live in right now, just today I saw that Russian soldier killed from cold blood innocent peoples. I have both friends on both sides that I know for years one has been arrested for protesting for peace, the other is literally on the battlefield for his country. For some of us is more like Chris Cornell used to sing “ let the cheat around my eyes so I can sleep tonight” but in reality, if our world is like that with so many challenges that because generations after generations we act think carelessly.

as mine gonna die because an egotistical monster decides to live back in the past glory of something that doesn't exist anymore.

Whatever sangha we in as Buddha student we must remain compassionate for innocents of the Medieval war.

From the Gungthang province of Western Tibet, close to Nepal, Milarepa (1052-1135) had a hard childhood and a dark youth. He was only seven when his father died. Relatives had taken over his father’s property and mistreated the bereaved family. His mother, bitter, sent Milarepa to train in black magic, to wreak revenge on those who had blighted her life. She was given her wish – Milarepa proved adept at the practices he was taught, and unleashed a tide of destruction, killing many.

Sanskrit term bodhicitta (mind of awakening) refers to the state of mind of a bodhisattva, who pursues buddhahood in order to benefit others. There are two primary aspects: (1) a conventional aspect of a bodhisattva who aspires to buddhahood; and (2) an ultimate aspect, which is actualized when the nature of mind of a bodhisattva awakens. The conventional aspect also has two levels: (1) aspirational (praṇidhāna) bodhicitta, in which the bodhisattva takes a vow to attain buddhahood for the benefit of others; and (2)

Hi, there to be honest with you I facing the most hardcore time of my life in many ways. Strangely I did find my calling not just teaching Buddhism but doing my music to awake people.

Passing that for some of us we are part of one sangha and that good, for some us we are part of multiple sanghas and that also good. This podcast today is about the power of our everyday life, modern yogi the last podcast dig a bit on this but today it’s time to hit the point.

Having meditated on gentleness and compassion, I have forgotten the difference between myself and others.“ — Milarepa

When we speak of non-duality what others views call oneness we talk about the highest state of selfless. When we understand love compassion gain wisdom by letting go of our ego grasping we realise the state of one the same.
The difficulty for us ordinary people is that we see subject and object, me you, this that and we got lost on everyday experience thinking that is real. Because as the Buddha Shakyamuni teach in the golden light sutra five senses five thieves in empty village.
Sutra of Golden Light PART 6 OF 21
Emptiness
Then at that time the Tathagata spoke these verses:

In numerous other inconceivable sutras, I have expounded empty phenomena in detail. Hence, here in this supreme sutra empty phenomena I will just briefly explain.

As beings of slight intelligence, ignorant, are incapable of knowing all things, hence, here in this supreme sublime sutra empty phenomena are explained only in brief.

So that all beings may certainly know, so they may be delivered from cyclic existence, through compassionate ways, methods and other means, I have expounded this supreme sublime sutra.

The body is like an empty village or house; senses are like soldiers and thieves. Although they live in the same village, they are unaware of each other.

Many Dharma practitioners rely on Dharma protectors when they seek protection from fear. Dharma protectors, however, play various roles in different aspects of Buddhism. To understand these, we need to explore the benefits that protector practices can provide us for our daily lives. Let’s look at what it actually means to feel protected and safe, and then we can take a look at some of the methods suggested by the different protection practices in Buddhism. Mainly, we need to look at the essence of the practices themselves, in order to see what we can take from them if we practice them in a more formal way.

When talking about the Guru, we must distinguish between the external form and the Guru in our heart: "The illustrative guru, who is the external form of the guru, illustrates through his teachings the actual guru, which is the luminosity within your own heart. The guru's instructions awaken the ultimate guru within." In this statement, the outer guru called "the illustrative guru," the one who has realized the nature of mind (Buddha nature) and shows this nature to you so that you can then realize the nature of mind.
The outer guru is called the illustrative guru because he gives us the indication that leads us to realize the ultimate guru. When this happens, you will realize the bond between your mind and the mind of the guru. It is like the string of a mala. You will realize the nature of your own mind and the nature of the guru's mind to be the same by nature, an inseparable union. When this awareness occurs, you will see your own true nature, which is when you see the ultimate guru being your Buddha nature. But because we do not recognize it, we just ignore our true nature. That is why we rely on the master, on the outer guru, the rupakaya "master who appears in an ordinary form with a face and hands”.
The illustrative guru manifests to us in order to help us realize the ultimate guru, which is the clear light in the center of our hearts. Once this is awakened through the teacher's instructions, it is precisely this that we put into practice: the ultimate teacher beyond any arising.
- Garchen Rinpoche

Like sesame oil ~ Tilopa

Sesame oil is the essence.
Although the ignorant know that it is in the sesame seed,
they do not understand the way of cause, effect and becoming,
and therefore are not able to extract the essence, the sesame oil.
Although innate coemergent wisdom abides in the heart of all beings,
if it is not shown by the guru, it cannot be realized.
Just like sesame oil that remains in the seed, it does not appear.
One removes the husk by beating the sesame, and the sesame oil, the essence appears.
In the same way, the guru shows the truth of tathata,
and all phenomena become indivisible in one essence.
Kye ho! The far-reaching, unfathomable meaning is apparent at this very moment.
O how wondrous!”

Donations

The first empowerment is called the “vase empowerment,” which points out that the nature of our five aggregates (Skt. skandhas) is actually the five buddha families. There are five aspects of the vase empowerment: the vase empowerment of Akshobhya, the crown empowerment of Ratnasambhava, the vajra empowerment of Amitabha, the bell empowerment of Amoghasiddhi, and the name empowerment of Vairochana. Through these five stages of the vase empowerment, we recognize the five aggregates as being the five buddha families. The second empowerment is called the “secret empowerment,” and this takes place through the actual experience of tasting and swallowing the healing nectar (Skt. amrita) that is passed out in the empowerment. If we are completely receptive and swallow this amrita, then all the knots and blockages within the subtle channels (Skt. nadis) in the body and the life force (Skt. prana) are untied or liberated. With this empowerment, if we are receptive to it, we will experience an extremely even flow of the energy within the body. This is the empowerment of the energy flow, the channels, and the energy drops within the body, and especially the flow of the mantra itself.17 The third empowerment is called the “knowledge and wisdom empowerment,” in which we actually experience great bliss. By experiencing great bliss, we recognize that it is inseparable from the nature of mind, that it is emptiness. So we attain an experience called “bliss-emptiness.” The fourth empowerment is called the “empowerment of the word,” which explains the real nature of wisdom itself. These four empowerments are called “ripening empowerments” because when we receive these empowerments, this does not mean that we have attained all the stages and never need to practice anymore. Rather, ripening empowerments should be taken as symbolic moments that eventually lead to the fruition of our practice. Having received these empowerments, we should feel that we have had the great fortune of receiving the empowerments and these empowerments are connected with the full realization of these empowerments with further practice.

Om Ah Hum is an ancient Tibetan Buddhist mantra used to purify the mind, speech, and heart. This guided practice lets you quiet the thinking mind and go beyond it using a silent mantra meditation. This is an excellent daily exercise - be it morning or evening
Om : purify the body
Ah : purify the speech
Hing : purify the mind

So in this second stage, the practitioners actually submit themselves to conditions such as rage or desire that would normally evoke disturbing consequences. In the first stage of completely virtuous behavior, beginners avoid these situations, but in the vanquishing stage, meditators actually seek them out. The meditators have to destroy their arrogance, pride, and hatred by throwing themselves into situations that evoke a response that allows them to work with these emotions. The third stage of “victorious in all actions” is the final expression of total fearlessness; a total lack of any inhibition about anything that is done. An example of this third kind of behavior would be to fearlessly ride on the back of an incensed tigress. This stage is the final expression of realization.

Don’t recall. Let go of what has passed.
Don’t imagine. Let go of what may come.
Don’t think. Let go of what is happening now.
Don’t examine. Don’t try to figure anything out.
Don’t control. Don’t try to make anything happen.
Rest. Relax, right now, and rest.
Tilopa

Tilopa was born in eastern India in 988. When Tilopa was a young boy, he had the special qualities of being extremely compassionate, kind, and loving. He was a cowherd and played in the forest without a care. At that time, the great Nagarjuna was out walking in the vicinity.11 He had the special insight that in this region there was someone who was an ideal vessel to receive the Vajrayana teachings. Pondering this, he proceeded to the place between the town and the river where Tilopa was taking care of water buffaloes. Nagarjuna wanted to cross the river and pretended not to know where to ford it. He went to a point in the river with rapids and high waves and pretended that he was going to walk into the raging river. Tilopa came running up to him and said, “I will help you by carrying you across. There is no need for you to be afraid or to trouble yourself.” Nagarjuna instantly saw that this child had great potential for developing intense devotion and compassion and that he had the capacity for extreme courage and diligence. He allowed the boy to carry him into the river.

Tilopa, known as Prajna Bhadra, was born in the town of Chativavo (Chittagong, which is now in Banladesh), into the Brahmin caste. His birthplace is also recorded to be Jagora (in eastern Bengal, India?). His father was Pranyasha and mother, Kashi.
When he grew up he learned all the doctrinal treatises of Brahminism. While he was wandering in various places asking for alms, he finally came to a temple and, seeing that the monks lived a life of renunciation, he entered the monastic life and became a learned in the Tripitaka, the three collections of the teachings of the Buddha.

But what we've got going wrong is we've got a kind of bifurcation [in cultural development]:
You take your classified telephone directory, and open up "Churches", and have a ruler in your hand. And you will find that the longest space is occupied by authoritarian, Bible-banging churches. And these people are barbarians, who take the written word of the Bible literally. Because they need terribly, they have a personal need, for something to depend on. ... The government realizes that there is a very large number of people like that; and therefore, to keep their votes, they have to pander to those kind of people. And these are the boys who never grew up; they always need Papa. ... The trouble is that the boys who need Papa, are violent. They have the guns. And they are the types of people who like to be soldiers, policemen — tough guys. And therefore they have a great deal of power.

Interviewed on Les Hixon's show "In The Spirit" on WBAI New York (November 1972)

To have faith is to trust yourself to the water. When you swim you don't grab hold of the water, because if you do you will sink and drown. Instead you relax, and float.

The Essence of Alan Watts (1977)

The initial function of spirituality emerged from questioning the human condition and also from deep experiences of wonder. The word religion itself, initially meaning to “reconnect,” seems to have come from direct experiences of something larger than just a set of fixed ideas. It marked a return to something essential that we just failed to recognize in the myopia of our everyday lives. How curious that we turn experiences of awe into dogmas and stagnant ideas. That we have come to associate faith with fundamentalism, blindness, and even terrorism gives us something important to look at.

Elizabeth Mattis Namgyel,

།ཚོགས་གཉིས་ཡིད་བཞིན་གི་ནྟོར་བུ་ལ། །སྟོན་ལམ་གིས་བྱི་དྟོར་མ་བྱས་ན།
།དགྟོས་འདྟོད་ཀི་འབྲས་བུ་མི་འབྱུང་བས། །རྗེས་བསྟོ་བ་འདི་ལ་ནན་ཏན་མཛོད།།
When you do not polish the wish fulfilling gem – the two accumulations –
with aspiration prayers,
the necessary and desired results will not arise.
Make, therefore, efforts concerning the concluding dedication.
ཅྗེས་ཕྱག་ཆྗེན་ལྔ་ལྡན་གི་རྟོགས་མགུར་བྱ་བ་སྟོབ་པ་ཉིད་ཀིས་མཛད་པའྟོ།།
The Song of the Realisation of the Five Limbs of Mahāmudrā, composed by Kyoba [Jigten

“As long as you regard yourself or any part of your experience as the "dream come true," then you are involved in self-deception. Self-deception seems always to depend upon the dream world, because you would like to see what you have not yet seen, rather that what you are now seeing. You will not accept that whatever is here now is what is, nor are you willing to go on with the situation as it is. Thus, self-deception always manifests itself in terms of trying to create or recreate a dream world, the nostalgia of the dream experience. And the opposite of self-deception is just working with the facts of life.”
― Chögyam Trungpa, Cutting Through Spiritual Materialism

Yāna refers to a mode or method of spiritual practice in Buddhism. They were all taught by the Gautama Buddha in response to the various capacities of individuals. On an outwardly conventional level, the teachings and practices may appear contradictory, but ultimately they all have the same goal.

.::. All living beings are its roots; all Buddhas and Bodhisattvas are its flowers and fruits. By benefitting all beings with the water of Great Compassion, one can realize the flowers and fruits of the Buddhas’ and Bodhisattvas’ wisdom .::. The Flower Garland Sutra 🌸
The Avatamsaka Sutra
Ch.40, translated by the Buddhist Text Translation Society

Emptiness' or 'voidness' is an expression used in Buddhist thought primarily to mark a distinction between the way things appear to be and the way they actually are, together with attendant attitudes which are held to be spiritually beneficial.
Emperor Wu: "I have built many temples, copied innumerable Sutras and ordained many monks since becoming Emperor. Therefore, I ask you, what is my merit?"
Bodhidharma: "None whatsoever!" answered Bodhidharma.
Emperor Wu: "Why no merit?"
Bodhidharma:: "Doing things for merit has an impure motive and will only bare the puny fruit of rebirth."
Emperor Wu, a little put out: "What then is the most important principle of Buddhism?"
Bodhidharma: "Vast emptiness. Nothing sacred."
Emperor Wu, by now bewildered, and not a little indignant: "Who is this that stands before me?"
Bodhidharma: "I do not know."
This "emptiness" was neither absence nor a void. . . Like the empty mirror on which all things pass, leaving no trace, this ku contains all forms and all phenomena, being a symbol of the universal emphasis. Thus this emptiness is also fullness, containing all forms and phenomena.

Bidhisattva never run away from life

Tummo is the fierce goddess of heat and passion in Tibetan Buddhist tradition. Tummo is found in the Mahasiddha Krishnacarya and the Hevajra Tantra texts. As a breathing exercise, tummo is a part of tantric meditation cycles for yogic heat.

Unalome. The unalome symbol represents the path to enlightenment in the Buddhist culture. The spirals are meant to symbolize the twists and turns in life, and the straight lines the moment one reaches enlightenment or peace and harmony. The dots at the end of the symbol represent death, or the moment we fade to nothing

The word mantra is derived from two Sanskrit words—manas (mind) and tra (tool). Mantra literally means “a tool for the mind,” and was designed to help practitioners access a higher power and their true natures.

Karma, Sanskrit karman (“act”), Pali kamma, in Indian religion and philosophy, the universal causal law by which good or bad actions determine the future modes of an individual’s existence. Karma represents the ethical dimension of the process of rebirth (samsara), belief in which is generally shared among the religious traditions of India.

Yidam is a type of deity associated with tantric or Vajrayana Buddhism said to be manifestations of Buddhahood or enlightened mind. ... Yidam is sometimes translated by the terms "meditational deity" or "tutelary deity".

Naga, (Sanskrit: “serpent”) in Hinduism, Buddhism, and Jainism, a member of a class of mythical semidivine beings, half-human and half cobra. They are a strong, handsome species that can assume either wholly human or wholly serpentine form and are potentially dangerous but often beneficial to humans.

what does it take to practice like a siddha

Use your environment to your advantage

Shrine is in your heart

Offering of the mind are superior to any others offering

Memorise Your practice

Practice 24/7

Shi-ne, pronounced “shi-nay” is a meditation designed to produce a clear state of mind, without thought or other mental phenomena like visual images or ideation. Shi-ne is the Tibetan translation of the Sanskrit “shamatha,” Pali “samatha,” meaning “calm abiding.” Samatha is taught in Theravadan and in Insight traditions alongside or as a preliminary to vipassana. There, it is most commonly a concentration practice, focusing on the breath as object, leading to a state of equanimity. Shamatha is also taught in Tibetan traditions: it may be called shamatha or shi-ne in that context.



Open Menu

Chenrezig Meditation Level 1

2 Aug

Written By Ngakpa Konchok Dorje Tsondon



Chenrezig, also known as Avalokitesvara, "One who looks with unwavering eye," is the most revered of all Bodhisattva, embodying the compassion of all Buddhas. ... Chenrezig is consider the patron of Tibet, and, in fact, the living Buddha, the Dali Lama, is an incarnation of him.
Chenrezig Short Mantra
OṂ MAṆI PADME HŪṂ
Today we gonna practice Chenrezig for beginner the practice is in the Mahasiddha form practice what is way different of the monastic sadhana we usually do.
What mean is level 1: that is not a story of classification but a story of learning this meditation is focused on visualising the buddha in front of us, what we do when we first practice the path. Helping us to generate compassion and love.
This meditation suit everybody who wants to start to practice the Buddha Dharma.
Buddha Dharma is free as the Buddha himself did we appreciate your support if you like more Free dharma support us by buying us a coffees
For the price of Costa Coffee, you supporting Dharma
Thanks For your Support
Donate also help you to cultivate Generosity what is the first paramitas if we want to realise our true nature.

When you eat, eat with bodhicitta. When you stand, stand with bodhicitta. When you sit, sit with bodhicitta. When you sleep, sleep with bodhicitta. When you look, look with bodhicitta. When you speak, speak with bodhicitta.

During the entire twenty-four hours, every action you do should be done out of bodhicitta, not for yourself but for others.

Karma also refers to the spiritual principle of cause and effect which states that an action is always accompanied by its consequences. Result of a deed is inherent in the deed itself. No one can escape the effects of his actions. ... The doctrine of karma is not optional but mandatory.

The benefits of taking refuge
There are seven benefits of taking refuge: one becomes a Buddhist, a follower of the Buddha; one will not fall into the lower realms; one becomes a support for all vows; one is not harmed by obstacles caused by humans and nonhumans; one has few illnesses and a long life; obscurations of actions performed in the past are purified; and one will swiftly attain Buddhahood through the completion of its cause, the two accumulations.

Welcome to that new series, when we talk about mahasiddhas we most of the time think that we’ll tomorrow I will do the six yoga of Naropa for example.
The truth is to get to the mastery of siddhas we need to put way more in practice, at the moment there is what I can call the Tummo thirst what bring very weird things. I saw from my eyes people without training without empowerment trying to do so.
Back in day Garchen Rinpoche himself train me for tummo when I was his assistant but more than that I have receive training, teaching that I carry on receive and it take time to master.
Yes back in the mahasiddhas well to be a siddhas good news you don’t need to run to the Himalaya to be a siddhas, because if you took all the indian and Tibetan history of both Hindu, Jains, Buddhist, Sikh of the siddhas. Well there is as much different siddhas that the sand in the Ganges river.
Now when we focus on Buddhist well just at the origin 84 proper example to follow that include in the Kagyu Lineage Tilopa and Naropa.
When we cross border in Nepal and Tibet we going into a very wild range of Siddhas.
Milarepa or Marpa yes both siddhas different style I can say.
What make a siddhas or not
To not be siddhas

You can’t practice everywhere

You got a shrine

not flexible

fighting with what is

That just few examples but yes if you go this way that still a good way because you practice.
To be a siddha

Renunciation to samsara

understand the deep illusion

work with energy into our body

Work with what we have

practice everywhere

Today in podcast we will declutter what is a siddha

Like a robe wears out over time and turns to rags, life wears out from day to day, from second to second.” Dilgo Khyentse Rinpoche
We are so attach to that body, we want taste all pleasure of life, we over indulge we over do we push till one day it break.
Sikh saying : Time we spend seduce others it’s the time we waste seducing our mind.
If we look in our time we are certainly not aware of death and impermanence so much time we kill ourself and hurt others to have extra little things that make us look good or impress others.
Then we say see you tomorrow but wait are you 100% about see you tomorrow?
There is always a very big possibly to die during the night, no one can predict.

Motivation is the fire starter of the path when we look at Buddha Shakyamuni how he renounces all he had with the motivations to stop the world from suffering.
Today we tend to blindfold ourselves about suffering, had to talk with a student who was asking me, why the bodhisattva help others, the answers are simple when you face proper suffering you understand why we need to help others.
Because something is sure that one level or another we all suffer we can blind ourselves to it we can try to escape by building all kind of entertainment but our core mind knows and don’t forget.
From experiencing suffering comes the first motivation wanted to free ourselves from suffering. That motivation is the motivation of the yogi who free himself from suffering for his own sake.
The second type of motivation is the one when one has understood suffering and don’t want him or others to suffer. Dedicated his life ending others suffering we talk here to the bodhisattva.
Last motivation what was the one the Buddha himself had, the one who want realise his true nature of mind and free all beings in six realm from suffering. The one who call the destroyer of mara and the great conqueror.

"Pleasures are precarious,
Like bathing in the sun;
Transient, too, as snowstorms
Which come without warning.
Remembering these things,
Why not practise the Dharma?"
Milarepa
Hate will fuel your rage
Drugs will get you high
Money buys respect
Love will get you by
La coka Nostra
In search for happiness
If we seek happiness there two paths the material and the secular path, which mean we will discard our mind let it flow. Live like we have just one life at some point yes happiness will show but on this path the waiting room of happiness is bigger than the happiness itself. We get new toys. We always want the last things the next mobile phone, the next boyfriend, /girlfriend, the next the next. That addition to happiness leads us to despair as soon impermanence hit us in the face. Our partner dies or divorce, toy, mobile, car, house broke and here we go again we running in despair.
Realise Happiness within
As Atisha teach us there is not even a second we don’t think about ourselves. When we talking about having a meaningful life we talk first about losing our ego. Practice that does a buddha student is to get rid of ego and gaining compassion. We starve the black wolf to feed the white one.
In the process to become selfless we learn when we use our buddha nature for others we found that space with worried and fear we become happy for no reason.
The more we give we get trading our ego for happiness.