Springtime

The plum blossom is the first sign of spring, often blossoming early on snow covered branches. Its delicate blossoms invite the springtime. As such, it is used traditionally to bring in the lunar new year which usually occurs in February or March. It symbolizes new beginning. Similarly the teachings of Dzogchen are symbolized by Springtime. Spring is the symbol of awakening and enlightenment: out of the darkness of winter, the world becomes warm and bright with the song of the illustrious cookoo bird beckoning spring. Dzogchen is the state of natural great perfection of a Buddha in which everything is ever fresh, ever green when enlightenment finally dawns like the early morning sunrise. May all beings know the warmth of springtime!

TAWA

Tawa, or “The View” as it is sometimes translated into English, is the whole point of dharma and determines our M.O., our modus operandi as practitioners. In other words our meditation and conduct flow from the view. The view is not an object to be seen; the view is what you are in your real nature and what everything and everyone is in reality. In Vajrayana training, the view is to see everything as PURE. Pure in this context means empty, clear, as it is. Body is pure, speech is pure and mind is pure and inconceivable, free of labels. When the turbulent muddy waters of mind settle down for a minute on the out breath, then the mind water becomes clear, crystal and transparent and mirror-like. The nature of mind is the view, which is open vastness. The real conduct that flows from this view which has perfect knowledge of the interdependence of all phenomena is extremely refined, subtle and purely virtuous. The view has been transmitted from awakened teacher to disciple over millennia and if one has not already, earnestly praying to receive this, one can most powerfully receive this transmission from a realized master. This simple formula of view, meditation, conduct provides the key points:

The view is Vast Expance

The meditation is Bodhicitta (Awakening Mind)

The conduct is Bodhisattva (Six Paramitas)

Impermanence

This video includes Reading/Listening, Contemplating and Meditating on Impermanence and Death from Dudjom Rinpoche’s text Torch Lighting the Way to Freedom

https://www.youtube.com/watch?v=quwZRTIUI-k

Devotion

“For mediation on the nature of mind, one moment of devotion is enough. More than that is unnecessary.” From Creation and Completion by Jamgon Komptrul

Laziness

For many of us, laziness prevents us from practicing and may go unrecognized. The Buddha taught the eightfold noble path as the way to properly cultivate: Right View, Right Aim, Right Speech, Right Action, Right Livelihood, Right Effort, Right Recollection, Right contemplation. (See the post also on Right Effort)

Would You Believe…It’s Just Laziness?

Excerpt from The Life of Buddha by Victoria Urubshurow

“Chances are you’d agree, if some said to you, “Laziness is the opposite of effort.” But did you ever think of discouragement as a type of laziness? How about a sense of inferiority? How about busyness? Well, Buddha counted all three of these as form of (yes) lasizness. Let’s see how Buddhists try to get rid of laziness in the practice of right effort.

~Discouragement saps one’s enthusiasm for spiritual work, so it is considered the worst form of laziness. Actually, Buddhist feel there is no need to be discouraged, due to the Buddha’s skillful means. With the ability to target his audience, Buddha taught the spiritual path in a variety of ways, to reach many kinds of people. Due to this wealth of teachings, ther is always at least a tiny portion of dharma that a person can put into practice.

~Inferiority is feeling “How could I possibly do this?” A person who feels inferior tends to become discouraged. It may seem compassionate to feel sorry for people - including ourselves - when they feel inferior. But everyone is inferior to someone else in countless ways. However, a person can always accomplish something no matter how “bad” he or she is at it. This old adage might apply to inferiority: practice makes perfect.

~Busyness is the habit of getting caught up in activities that don’t accomplish anything. Being too busy is a type of laziness, because a person is distracted from things of spiritual value. If we think about the number of useless activities the average person gets into, we can begin to udnerstand the Buddhist point about busyness as laziness.”

Guarding the mind well is the essence of practice right effort. One who guards the mind is like a shepherd who both protects the flock from predatorees and catches any sheep who would run away into danger. predators of the mind are no virtuous mental formations that barge or creep in to destroy wholesome mental formations. If a shepherd were to sleep all day, many sheep would be hurt. Similarly if one who pretends to guard the mind is lazy, the mental condition deteriorates. The bottom line? Avoid laziness. Cultivate joyous perseverance!”

Freedom

In Dharma, it is always important to cultivate gratitude and appreciation for precious opportunity we have of realizing full enlightenment. Without this, we will waste the opportunity. Being born in as a human with the opportunity to practice is very rare and it is said to be the best possible condition for attaining enlightenment. Classical Buddhist text enumerate eighteen freedoms and advantages that are necessary to attain buddhahood: of these, there are ten advantages and eight states that lack freedom. Being born in the hells, hungry spirits, animals, barbarians, long-lived gods, having wrong views, the absence of a Buddha, and being dumb are the eight states that lack freedom. In Torch That Lights the Way to Freedom by Dudjom Rinpoche, He states: “These, then, are the eight states of lack of opportunity. Of them, the three lower realms and long-lived gods are nonhuman states, and the other four are human states in which there is no opportunity to practice Dharma. To be free of these eight states of no opportunity constitutes freedom, as shown in the Sutra of Precious Space:

“the Bodhisattva Akashagarbha asked: “Bhagavan, how should one view the freedoms and advantages?”

He answered: “When mind is buffeted by thoughts and thus distracted, this is ‘having no leisure.’ When the thoughts in the mind are stilled and it is at ease, this is ‘freedom.’”

Precious Human Birth

“I have searched temple, mosque, shrine and church and no where is there a mystery equal to this very body!” ~Saraha

There are Four Mind Turnings or teachings which turn the mind towards dharma, meaning that in order to set out on the path to enlightenment you need to contemplate these four teachings to establish a foundational understanding for the path. This is what’s known as the Ordinary Ngondro. “Ngondro” means “before going” or setting out on the spiritual journy, and these are said to be “ordinary” because anyone can relate to these basic teachings of the Buddha. Once these are well contemplated and established within one’s continuum, then the possibility of the Extraordinary Ngondro and the higher vehicles of Vajrayana and Dzogchen opens up. The Extraordinary Ngondro is a series of Four practices which are the Internal Alchemy which can lead directly to complete Buddhahood in a single life. The main point of the Four Mind Turnings is that these teachings represent the collective wisdom of the lineage and if one can assemble these causes and conditions for realization and then maintain them “at all times and in all circumstances” then realization of completely perfected  Buddhahood is easily within reach in a single life and the view of higher yanas will open up and unfold. The Tibetans have a word that translates as “Fortunate”~ meaning that one is fortunate in the sense of having met with the path of Dharma and having found the incredibly rare opportunity described as a “Precious Human Birth” which leads directly to Buddhahood. In order for a human birth to become precious, there are 18 freedoms and advantages which one must acquire listed below. Longchenpa gives us an additional 18 conditions for a total of 36. In order to assemble all of these freedoms and advantages necessary to practice dharma effectively, its important to begin with the positive motivation and wish to attain buddhahood in order to benefit all beings and lead them to enlightenment. This is Aspirational Bodhicitta or Awakening Mind, giving rise to the mind of enlightenment. Then one can make further Aspiration Prayers to acquire any conditions that are missing. (See my post on aspiration prayers.) These 36 Advantages and Freedoms must be preserved and maintained at all times and in all circumstances.“

“I am so grateful and fortunate and blest to have recieved this perfect human life and precious human birth with the 18 advantages and freedoms, and the opportunity of realizing the blissful mind of the Buddha. Therefore no matter what samsaric experiences I shall have during this day, I shall control my mind and maintain my vows and Samayas.

THE TEN ADVANTAGES:

1. Being born as a human

2. In a central place where the Buddha has taught

3. With all one’s faculties

4. Without a conflicting lifestyle

5. Faith in the Dharma

6. Buddha has appeared

7. Buddha has taught

8. Teaching still exist

9. We have the good fortune to take up the dharma

10. Teacher extraordinary compassion

THE EIGHT FREEDOMS:

1. Not born in Hells

2. Not born as a Hungry ghost

3. Not born as an Animal

4. Not born as a Titan

5. Not born as a God

6. Having the correct view and not holding wrong views

7. Not born in a place where no Buddha has appreared

8. Born with fully endowed faculties, not deaf or mute

EIGHT INTRUSIVE CIRCUMSTANCES;

1. Turmoil form the five poisons

2. Stupidity

3. Dominated by evil influences

4. Laziness

5. Inundated by the effects of past evil

6. Enslavement to others

7. Seeking protection from dangers

8. Hypocritical practice

EIGHT INCOMPATIBLE PROPENSITIES;

1. Being bound by one’s ties

2. Flagrant depravity

3. Taking pleasure in bad actions

4. Lack of interest in dharma

5. Heedlessness of vows and Samaya

6. Lack of dissatisfaction with samasara

7. Complete absence of faith

8. Break Samaya commitments

ASPRIATIONAL PRAYER:

“Although I have won these freedoms and advantages, I am poor in dharma, I waste time of other things. Bless me and foolish beings like me that we may attain the very essence of the freedoms and advantages.”

~from Words of My Perfect Teacher by Patrul Rinpoche

These questions are meant to help you find the freedoms and advantages necessary to attain buddhahood in order to benefit all living beings filling space and lead them to awakening. Please see the previous post on Precious Human Birth to explore the difficulty of finding the Freedoms and Advantages and see a complete list.

1. Begin by mapping out some scenarios where you could loose them. For example, during the recent pandemic many of them were lost for many people. Did you loose any? How did you experience that?

2. Map out some scenarios where you could acquire the freedoms and advantages more fully at this stage in your development.

3. Which ones seem the most difficult or at risk for you currently? This will help to assess your needs and where to direct your energy and attention and know where ask for help and expand your learning.

4. Which ones seem easiest or given?

5. Could any of these be lost?

6. What steps can you take to prevent that?

7. Use the space of these considerations to deeply contemplate all of this and then take time to meditate and let everything dissolve into space.

8. After arising from meditation, invoke your field of refuge or higher power and write your own aspiration prayer to help you in whatever is needed.

   By the perfect grace of all Buddhas of the three times, may all of your obscurations be removed and may the path arise for you. 

   Good Fortune, Good Fortune, Good Fortune!!! Victory to the brave! A la la ho!

Karma

Activity

Ten virtues and ten non-virtues

Gewa Digpa

antidote to carelessness

as one of the four thoughts, it is the antidote to carelessness

if you want to know what you were doing last lifetime, look at what you are doing right now!
multi-lifetime view

karma family

4 karmas of a Buddha

references

Gompopa

Buddhist Prostrations

In Vajrayana, as the Lamas have often explained, everything is symbol. This segment is meant to elucidate just some of the deeper significance and symbolism embodied in the practice of Prostrations. 

The extraordinary Ngondro, the very entryway to the Supreme Vehicle of Secret Mantra, is comprised of several keystone methods of spiritual cultivation: the Four Thoughts that Turn the Mind to Dharma, Refuge, Prostrations, Mandala, Vajrasattva and finally Guru Yoga. Prostrations are a profound and powerful practice which swiftly purify the negative, impure karmas of body, speech and mind. 

In Dharma, things are often discussed in terms of the outer, inner and secret levels. At the outer level, prostrations are an act or reverence or devotion. They result in many health benefits and serve to strengthen the bones and muscles, tonifying the vital organs and overall well being of the physical body. The earth element, which gives a sense of solidity and support, is enriched by moving the four limbs and laying one’s body onto the earth in a full body prostration, laying a firm foundation for deeper levels of practice. This act of full body prostration, or chaktsal, while reciting refuge and visualizing the refuge field refines the three doors of body, speech and mind in a thoroughly integrated way, building integrity, coordination, upright posture and stamina. 

The word “humility” comes from humus or earth and while doing prostrations, we not only touch the earth, but we also bow down our crown to the earth and lay out completely, frontally onto the earth as our support, connecting with and absorbing its quality of equanimity. In Thich Nat Han’s traditions, they refer to prostrations as touching the earth.

In the Vajrayana Tantra’s view practiced correctly, Earth is the Dakini Locana. As Thinley Norbu Rinpoche says, “We are always stepping on you calling you earth.”, so in the practice of prostrations we are beginning to retrain and reorient how we relate to appearance altogether through Tantra’s sacred vision. 

In Tantra we are purifying our vision to see beyond the ordinary and to see the extraordinary divine essence of all phenomena. This is not some fake thing we impute about experience, but it is in fact they way things are in reality when the mind is released from its dualistic habits and conditioning, though it can feel contrived in the beginning until one begins to actually have direct insight. 

Of the five elements, the earth element gives the quality of support and solidity. It is our mother. Kuntuzangmo, the all good mother is basic space. Space comes in five qualities: openness, smoothness, solidity, warmth and movement. Tantra is based on this world view. This is symbolized by Kuntuzangmo as the Five Elemental Dakinis. They are all Space/Emptiness but various texturing of space. Warm space is Fire. Moving space is air. Solid space is earth. Open space is space. Flowing space is water, and phenomena are the magic dance of their interplay. A simple glimpse at the periodic table will show you that western science is not saying anything different, it is just missing the realization of Emptiness/basic space. 

Grace is the virtue associated with the Earth element, so in this act we make ourselves a worthy receptacles of the grace and blessings of the Lama and the lineage in order to realize our true essence and full potential. 

This practice purifies ego centrism and the poison of pride or arrogance, awakening a genuine humility and sweetness through connection with the earth element and its wisdom of equality. At the more inner, yogic level prostrations begin to awaken and charge up the channels, korlos or chakras, and bindus or life force drops, toning up the subtle body. Regular repetition of the practice helps to untangle the knots and tangles in the channels which obstruct the flow of energy and blessing. Because the winds of the mind travel through the channels, as the they begin to straighten out, the aspirant will experience deepening levels of outer and inner transformation and expanded capacity. Because the individual and the world are deeply intertwined in an interdependent loop, what seems to change inwardly will also be reflected in the outer environment. This practice shapes not only your body, speech and mind, but also your life into a field and container for deeper levels of practice and realization. Prostrations have been described as and excellent metaphor for the challenges in life, imbuing a resilience in which every time we fall down, we receive the strength to stand up again.  Lama Ole said that after he and Hannah completed prostrations that they never encountered any physical challenge that they couldn’t handle.

At the secret level, visualizing the refuge field and cascading streams of light pouring forth forms a deep connection and bond with our innermost secret nature, that which is most holy, sublime beings and the blessing of the lineage. The frontal line of the body is called the “Vessel of Bonding” which develops during infancy when we bond with our maternal matrix at birth. When we touch our palms to this channel at the throat and heart, receiving light into these chakras, it creates and incredible, deep and profound bond which activates our ability to receive and absorb profound spiritual nourishment at the most subtle levels. Laying on the earth, we are boding with the earth and also the Yidam and field of refuge. 

This prayer from the Sakya lineage clearly elucidates how every gesture is linked with the view, meditation and conduct and motivation.

“The aspiration prayer to be chanted when one performs prostrations as taught by the Sakya Pandora. 

By paying homage to the Three Sacred Jewels, may my own and all other beings’ wrongdoings and obscurations be purified! Through placing my two hands together, palm joined to palm, may I obtain the indivisible union of means and wisdom! By placing my clasped palms to the crown of my head may I travel to Ogmin Ganden, the blissful, unsurpassed Pure Land! By touching my palms between my eyebrows at the forehead may all the sins and obscurations of my body be purified! By touching my palms to my throat may all the sins and obscurations of my speech be purified! By touching my palms to my heart center, may all the sins and obscurations of my mind be purified! Through separating my joined palm, may the two form bodies, the Sambhogakaya and Nirmanakaya, work on behalf of all beings! Through planting the knees of my two legs on the ground, may I obtain the eleventh bhumi, the Buddha-stage of total luminosity! By stretching out and contracting all my tendons and (gross and subtle) channels, may I release every channel-knot without exception! By bending my spine and central channel may all loong winds without exception enter into the central channel! By touching the ground and rising up again may I not remain in samsara and go on to achieve the Path of Liberation! Through then prostrating downwards again many more times, may I not merely abide in peace but go on to lead all beings out of samsara!

Through the power and merit of offering such fully extended full-body prostrations for myself and others, my I and they have abundant and long lives free of illness! Upon death may we be reborn in the Blissful Pure Land of Dewachen and swiftly obtain the perfected state of a Buddha!

May all mother and father sentient beings have happiness! May all the lower realms of negative rebirth be forever empty! Wherever Bodhisattvas might reside may all their prayers be accomplished! SARVAMANGALAM!”

The Three Kinds of Faith

The essence of faith in Vajrayana is a clear mind that is unperturbed.

Doha Songs

Doha songs are songs of realization by great masters and yogins. These songs in poetic verse illustrate the spontaneous wisdom of great realizers. They contain and transmit key points of practice and the teachings and can bring great blessings and lead to powerful insight. Wisdom Nectar is a band with vocal by wisdom dakini Tsochen Khandro that records the dohas of lineage masters such as Dudjom Rinpoche and Milarepa.

Just a Tourist is a band that records the songs and poetry of contemporary master Traktung Yeshe Dorje, also known as tk. It combines the vocals of Sky and drums and percussion of Sangchen Tsomo, two wisdom dakinis. Doha Songs is a channel on YouTube.

6 Paramitas: Ornaments of Awareness

From the 21 Tara statues at Tara Mandala

“We are briefly lent this precious human body’s White Sail,

Blown by intentions gentle winds.

Without turning back towards miserable samsaric deserts,

and making the error of missing this chance,

Try to receive virtues jewels by crossing the waves of ocean mind

To the serene continent of the Triple Gems,

Because doing this is more meaningful than anything else.”

~Thinley Norbu Rinpoche

Paramita means “crossing over” or “moving beyond” meaning that which is transcendent. There is this idea of crossing over the ocean, the ocean of suffering that is, and the waves of ocean mind with the white sail of our precious human birth. Sometimes you hear the paramitas describes as perfections. They are our spiritual wealth and qualities of our Buddha nature. They are the qualities which embrighten and perfect and ornament awareness. This is shown symbolically by the body of Buddhist Dieties ornamented with jewelry. The body of awareness is ornamented with earrings and necklaces, bracelets, etc. which symbolically display the paramitas of patience, generosity, discipline, courage, meditation and wisdom. Once can cultivate these qualities which are inherent in our undeluded pure nature by contemplating the meaning or purity of these symbols. As it says in one sadhana, “The pathway is the six perfections”. This is true from Sutra all the way through Dzogchen, as these six perfections have outer inner and secret meanings that grow more and more subtle with each yana as the mind is refined into its own most essential essence in the fully enlightened state. When contemplating meditational dieforms or yidamsof this sort, like the statue of Tara about, who are the display of enlightened energy, the mind is eventually able unlock and fully manifest these qualities which lie within its own continuum. Thinley Norbu Rinpoche’s Small Golden Key is a small book which goes into a detailed description of the various Samboghakaya ornaments. Making short aspirations while dressing and putting on jewelry may help to integrate these symbols: “May I wear the earrings of perfect discernment. May I dawn the necklace of generosity., etc.” Then your jewelry becomes a profound symbol and aid to mindfulness and wisdom.

“Clothe yourself in the symbols” ~TK 

Dana ~ Generosity ~ Necklace

Shila ~ Discipline ~ Bracelets

Shanti ~ Patience ~ Earrings

Virya ~ Perserverance ~ Belt or Bone Apron

Dhyana ~ Meditation/Concentration ~ Crown

Prajna ~ Wisdom ~ Female body or male body smeared with ashes*

*Meditation on a Yidam and Generation phase’s diety yoga has three main aspects: stable clarity, recollecting the purity and vajra pride. Recollecting the purity of the symbols works like a memory palace for calling to mind and eventually embodying the various aspects of the teaching. In the beginning this helps to stabilize and guide the wandering mind to at least wander around within the various contemplations of symbols within visualization. This develops concentration or Dhyana. The secret of deep relaxation is actually through deep concentration. After sufficient levels of concentration have been trained up and cultivated, then the mind naturally relaxes and becomes stable. 

back to the related to the 6 paramitas

Vajra Schedule

Creating a Vajra Schedule is the real key to developing Shila or the paramita of Discipline and a fruitful practice. As Dudjom Rinpoche recommends, “Make it even and regular, never sporadic.” This is critical advice on retreats, but even in daily life, this approach can bring real, lasting benefit and should be developed gradually and creatively according to the individual. Everyone has a different relationship to structure and discipline, and often even just the word can carry a negative punitive connotation for some people. Another way to think of it is to see the Vajra Schedule as a magical blueprint for fulfilling your true potential. Remembering the joys of meditation can be helpful in developing a healthy and rewarding relationship to structure and the discipline. Over time this will create a firm support for our practice, in the same way the bones are a firm support for the muscles. Too much rigidity and they break, but firm, strong, alive, well nourished and weight bearing they are resilient and stronger than steel. It is in the marrow that blood is produced, the lifeblood of practice. These various elements described below can help you to develop a schedule that works for your type of practice and lifestyle in the modern world. Sometimes we have to be more organic, but this can help create a structure you can rely on. In this aspect of schedules and timing, we are connecting and aligning with the energies of the heavens, the celestial dimension, what is happening above with the Sun, Moon and Stars. This cosmic dance of the universe creates our phenomena of time, cycles, seasons and determines our calendar in order to structure our practice. This celestial influence of the universal holomovement gives our life a spiritual orientation.

The four times of day are early morning, morning, afternoon and evening. Traditionally practices sessions are usually done in 4 or 6 practice sessions of 1.5-2.5 hours each. If you have limited time for your formal practice, then picking one of these four times is a good place to start, then gradually adding short moments throughout the day. The early morning is good for pacifying, morning for enriching, afternoon for magnetizing and evening for protecting and destroying obstacles. There is a break for breakfast and or tea and the main meal of the day is taken at midday. Buddhists traditionally would not eat again after lunch or if they do, it is a very light evening meal. In the original sangha, the monks would beg until midday and eat their one meal a day round noon. They would receive food offering in a begging bowl and eat whatever was offered, sometimes sharing with others. This poetically flows with the movement of the Sun, which symbolizes Wisdom of Ultimate Reality. Dawn’s first rays of light and the moments before dawn are the times for pacifying the mind and awakening Bodhicitta. Pacifying means to make peaceful, open, spacious and patient in the emerging wisdom and accommodating to all the day has to offer. As day breaks and the sun climbs towards it’s apex, this is the time of enriching. During this time the full strength of our practice and activity is gathering momentum and brightness and is shining like the Sun, impartially illuminating and embrightening the hearts of all beings. The main meal of the day is a feast celebration around Noon, the culmination of the morning’s practice and activities. It is best to make it an offering shared with with Three Jewels, Three Roots and Three Vajras. Traditionally Buddhist monks would go around gathering alms and offering in their begging bowls until eleven or twelve, and then gather and eat the offerings, mindfully in awareness with great appreciation. Sometimes they would share these offerings with others who did not receive as much. Afternoon is the time of magnetizing, enjoyment warmth and openness. At twilight as the Sun begins to disappear into night and the moon rises, this is the time of practices that offer protection and destroy obstacles to wisdom. The Moon is the symbol for Skillful Means and Compassion which reflect the Sun’s light and illuminate the dark of night. So that is the context for practices done at these times.

The twelve times of day and night are two hour blocks of time that are associated with the powerful Tenma Sisters, Dakini protectors who protect the Dharma, so certain times of day favor certain practices or activities.

The Chinese Medical Clock contains 2 hour blocks of time during which various meridians and organ systems are active. These blocks of time are ideal for certain activities and can be useful to know when designing a schedule.

In Ayurveda, the Indian science of Life, the Daily Routine is pivotal. It is called a dinacharya. Banyan Botanicala has wonderful information on this rich topic on their website which can help you design a daily routine according to your constitution.The Ayurvedic clock has periods for Pitta, Vata and Kapha. In this system, the Sattva times for spiritual cultivation and clear awareness are enhanced in the early morning as well as the pause in each breath. An Ayurvedic schedule is a daily routine tailored to your unique constitution called a Dinacharya. More information and resources can be found on Banyan Botanicals website: A daily routine invites health, vitality, and a sense of clarity into our lives. Adopting an appropriate daily routine is undoubtedly one of the most grounding and nurturing things you could do for yourself, and while the concept of having a daily routine is at the heart of an Ayurvedic lifestyle, no single prescription is right for everyone. https://www.banyanbotanicals.com/info/ayurvedic-living/living-ayurveda/lifestyle/introduction-to-daily-routine/

Retreat Practice and Mountain Retreat

Schedule

Establishing Boundaries

short medium long

offerings

Aspiration

Dedication

Aspiration Prayers

Khenpo