manjushriwisdom

[manjushriwisdom]

Exhaustion

In emptiness You will found compassion

In awareness You will found clear light

Samara ego trip are like rainbow

Dissolve ego with Altruism

Walk like Buddha recite the holy mantra

Mind is everything but without renouncing we end up in pain

Maya like a beautiful cobra looking at you ready to strike

Maras daughters on every corner ,Entertainments to lamentations

To save ourselves only work renouciation

The dharma the medicine on our dark emoglobein

Pray the lama, practice till we die in the end nirvana

[manjushriwisdom]

Earth Store Bodhisattva Mantra

This is the mantra that Ksitigarbha heard from buddhas equaling the number of sand grains of the river Ganga (in India). He made offerings to them and then received this mantra. This is the story of the mantra – how to receive all of the benefits.

This mantra is to be used for any difficulties of problems. It is the best one to do for any problems in any situation. Even reciting it only four or five times – just a few times – is very powerful. It speaks so much of power, showing how important the bodhisattva is. Even to recite or just to think of the name of the bodhisattva is very, very powerful.

Long Mantra

CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU

[manjushriwisdom]

SINGLE lifetime Liberation

Outwardly, practise according to the sutras, Be meticulous about cause and effect, and what you adopt or avoid.

Inwardly, practise according to the unsurpassable secret mantra, It is important to combine generation and completion.

Secretly, practise according to the great secret Atiyoga,

And gain liberation in a body of light within a single lifetime.

Padmasambhava

[manjushriwisdom]

84 Millions Spicies To Get This Precious Human Life

"Let me be reborn. I would like to be born again twenty-five times to spread Lord Buddha's Dhamma."

--Anagarika Dharmapala

Welcome to this teaching, I am a yogi artist and usually I follow what come my way on a day. Because I try to don’t think about tomorrow and do better than yesterday.

My path with Buddha well I am certainly not born a tulku had too much hardship in my life, but since very young age I start read the dharmapada and various sutras and tantras. Around 12 years old I read how the Buddha was meditating and so that yes was my first experience with meditation. Later on I discovered the huge 84000 teachings and first start in Zen then go to Tibetan buddhism . During this I fall in love with mahasiddha later on push me to took Ngakpa vows.

Talking about this life is very challenging because if you have been in this earth for a little time you will see that humans love destroy each others and the planet around them.

In term the Buddha teaching we need to think in two ways first one isn’t automatic to get birth as a human, so if we aren't spiritual and of others real of existence like gods or ghost we can use the second approach and look arround us and if we start to think yes maybe rebirth is real well according to the buddha we have been those 84 millions spicies and more at least one.

If we think this way that open us the mind on actually to have this body is very difficult that not just fact that our parents meet each others but the fact to have the right karma to have that body what is extremely hard to get.

Also according to Buddha having that body could give us the opportunity to met the Buddha and his teaching but he made this analogy of the turtle in see meeting a branch was one chance in millions. What the buddhas mean well in our today world is very easy to explain look how many people just on Facebook could share an image of buddhas without been following or understanding the teachings. That exactly what the Buddha mean some of us maybe born as human but will bypass the teachings.

That lead us to the precious human life, mean to be born as human and met the Buddha teaching also practice them. One of my teacher as this analogy look at the town look how many was in room was fiew and look that those will take it fully .

That opportunity is very rare realization of our true nature of mind is way different than having fun, in my life I had lot of hardship but my happiness was like deadpool quote a promotion of 30 sec compared to full 24 h of drama of our life. Till I met my teachers then I met my true teacher and took his advice to heart yes still work in progress but I could see the before and after like what used to hurt me in past doesn’t no more and I am very thankful to the buddha.

[manjushriwisdom]

Tilopa And The Magician

After the incident mentioned above, all people moved to Bengal in the East. All was well and once again peace spread over the country. After some time had passed, people began hearing tales of a magician from South India called the ‘Deceiver’. The magician was famous for creating illusions and depriving the smaller kings of their kingdoms. Overpowering many a kingdom with his army, the magician began his march to Bengal. He wished to overpower Bengal for the wealth the state possessed. The magician reached Bengal with his illusionary army. It looked as if the armies of many kingdoms were joined together. However, the people of Bengal did not know that the army was just an illusion. The king of Bengal called all his ministers and the commander-in-chief of the army to chalk out a plan. While the king and his ministers were deciding on a plan, an old lady appeared in the court. She said to the king, “My brother can save your kingdom if you appoint him the commander-in-chief of the army.” “Where can we find him?” asked the king, anxiously. “He is at the charnel grounds. He has tied a mile long fine horsehair rope to a Shapa tree. He has tied corpses to the rope and has left them suspended in the air. You will find him dancing with the corpses,” replied the old lady. At first, nobody in the court believed what the old lady said. Then they decided to go to the charnel grounds themselves to see if the old lady was speaking the truth. When the king’s ministers reached the charnel grounds, they were shocked to find Tilopa doing exactly what the old lady had described. The king’s ministers requested Tilopa to come with them to the royal court. There he was made the commander-in-chief of the army and was asked to defeat the magician’s army. Tilopa knew that the magician’s army was just an illusion. So, he used his meditative concentration to defeat the magician’s army. The army vanished and the magician was defeated and taken a prisoner. When the magician was left in the dungeons, he began wondering who would have had the strength to break his illusion. He often pondered over the person who had crafted his defeat with such ease. Thus, he asked the prison caretakers and learnt from them that it was Tilopa who had destroyed his illusionary army by using meditative techniques. Immediately, his faith in Tilopa grew by leaps and bounds and he prayed to Tilopa to take him as his disciple. This is when Tilopa imparted the teachings and meaning of Dharma to the magician. Upon receiving these instructions, the magician as well as all the people of Bengal turned into a rainbow, reflecting iridescent light. They all enjoyed a state of superior spiritual experience. After this Tilopa went to stay at the Resounding Laughter Charnel Ground, while all the others travelled to the celestial realm.

[manjushriwisdom]

Attach To Nothing

I need nothing. I seek nothing. I desire nothing.

Milarepa

Kitano Gempo, abbot of Eihei temple, was ninety-two years old when he passed away in the year 1933. He endeavored his whole life not to be attach to anything. As a wandering mendicant when he was twenty he happened to meet a traveler who smoked tobacco. As they walked together down a mountain road, they stopped under a tree to rest. The traveler offered Kitano a smoke, which he accepted, as he was very hungry at the time.

“How pleasant this smoking is,” he commented. The other gave him an extra pipe and tobacco and they parted.

Kitano felt: “Such pleasant things may disturb meditation. Before this goes too far, I will stop now.” So he threw the smoking outfit away.

“Such pleasant things may disturb meditation. Before this goes too far, I will stop now.”

When he was twenty-three years old he studied I-King, the most profound doctrine of the universe. It was winter at the time and he needed some heavy clothes. He wrote his teacher, who lived a hundred miles away, telling him of his need, and gave the letter to a traveler to deliver. Almost the whole winter passed and neither a response nor clothes arrived. So Kitano resorted to the prescience of I-King, which also teaches the art of divination, to determine whether or not his letter had miscarried. He found that this had been the case. A letter afterwards from his teacher made no mention of clothes.

“If I perform such accurate determinative work with I-King, I may neglect my meditation,” felt Kitano. So he gave up this marvelous teaching and never resorted to its powers again.

When he was twenty-eight he studied Chinese calligraphy and poetry. He grew so skillful in these arts that his teacher praised him. Kitano mused: “If I don’t stop now, I’ll be a poet, not a Zen teacher.” So he never wrote another poem.

The Buddha teach that the root of suffering is attachment, for yogi attachment is first yogi step, let go of self by let of what others think of us and so on, let go of everything. We confuse non attachment with no love what is wrong our society drive like train wreck of trauma due to very high attachment to ourself to others and what we expect from them, to our status our lifestyle. Mahasiddha knew by let go of all of this they were also free themselves from suffering.

How to let go of attachment in our time ? Working with emptiness is one, non attachment doesn't mean love in contrary that the opposite.

Also letting go gradually of the affairs of the world we are bombarded by them about everything as Milarepa quotes they carry on forever.

Meditation on emptiness to let go and train our mind to cut attachment, is the key.

Yes that hard work all the Mahasiddha path is hard work but when we finally reach the same stage we will also free ourselves from suffering .

[manjushriwisdom]

Tantras Among Human

𝙏𝘼𝙉𝙏𝙍𝘼𝙎 𝘼𝙈𝙊𝙉𝙂 𝙃𝙐𝙈𝘼𝙉 𝘽𝙀𝙄𝙉𝙂𝙎:

𝙏𝙝𝙚 𝙛𝙞𝙧𝙨𝙩 𝙘𝙤𝙢𝙢𝙪𝙣𝙞𝙘𝙖𝙩𝙞𝙤𝙣 𝙤𝙛 𝙩𝙖𝙣𝙩𝙧𝙖𝙨 𝙩𝙤 𝙝𝙪𝙢𝙖𝙣 𝙗𝙚𝙞𝙣𝙜𝙨 𝙬𝙖𝙨 𝙢𝙖𝙙𝙚 𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙩𝙝𝙚 𝙆𝙞𝙣𝙜 𝙄𝙣𝙙𝙧𝙖𝙗𝙝𝙪𝙩𝙞, 𝙖 𝙘𝙤𝙣𝙩𝙚𝙢𝙥𝙤𝙧𝙖𝙧𝙮 𝙤𝙛 𝙎𝙝𝙖𝙠𝙮𝙖𝙢𝙪𝙣𝙞 𝘽𝙪𝙙𝙙𝙝𝙖. 𝙃𝙤𝙬𝙚𝙫𝙚𝙧, 𝙄𝙣𝙙𝙧𝙖𝙗𝙝𝙪𝙩𝙞 𝙠𝙚𝙥𝙩 𝙩𝙝𝙚𝙨𝙚 𝙩𝙚𝙭𝙩𝙨 𝙨𝙚𝙘𝙧𝙚𝙩, 𝙡𝙤𝙘𝙠𝙞𝙣𝙜 𝙩𝙝𝙚𝙢 𝙞𝙣 𝙩𝙧𝙪𝙣𝙠𝙨 𝙖𝙣𝙙 𝙩𝙧𝙖𝙣𝙨𝙢𝙞𝙩𝙩𝙞𝙣𝙜 𝙩𝙝𝙚𝙞𝙧 𝙘𝙤𝙣𝙩𝙚𝙣𝙩𝙨 𝙤𝙣𝙡𝙮 𝙩𝙤 𝙖 𝙛𝙚𝙬 𝙥𝙧𝙚𝙙𝙚𝙨𝙩𝙞𝙣𝙚𝙙 𝙙𝙞𝙨𝙘𝙞𝙥𝙡𝙚𝙨. 𝙏𝙞𝙢𝙚 𝙬𝙖𝙨 𝙣𝙤𝙩 𝙧𝙞𝙥𝙚 𝙛𝙤𝙧 𝙛𝙪𝙡𝙡 𝙥𝙧𝙤𝙥𝙖𝙜𝙖𝙩𝙞𝙤𝙣. 𝙏𝙖𝙣𝙩𝙧𝙞𝙘 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙨 𝙬𝙚𝙧𝙚 𝙠𝙚𝙥𝙩 𝙫𝙚𝙧𝙮 𝙨𝙚𝙘𝙧𝙚𝙩. 𝙏𝙖𝙧𝙖 𝙬𝙖𝙨 𝙤𝙣𝙚 𝙤𝙛 𝙖 𝙣𝙪𝙢𝙗𝙚𝙧 𝙤𝙛 𝙙𝙚𝙞𝙩𝙞𝙚𝙨 𝙬𝙝𝙤 𝙬𝙚𝙧𝙚 𝙨𝙚𝙘𝙧𝙚𝙩𝙡𝙮 𝙥𝙧𝙖𝙘𝙩𝙞𝙘𝙚𝙙. 𝙃𝙞𝙨𝙩𝙤𝙧𝙮 𝙩𝙚𝙡𝙡𝙨 𝙪𝙨 𝙩𝙝𝙖𝙩 𝙩𝙝𝙚 𝙏𝙖𝙧𝙖 𝙏𝙖𝙣𝙩𝙧𝙖 𝙚𝙨𝙥𝙚𝙘𝙞𝙖𝙡𝙡𝙮 𝙬𝙖𝙨 𝙘𝙤𝙢𝙢𝙪𝙣𝙞𝙘𝙖𝙩𝙚𝙙 𝙩𝙤 𝙝𝙪𝙢𝙖𝙣 𝙗𝙚𝙞𝙣𝙜𝙨 𝙤𝙣𝙡𝙮 𝙩𝙝𝙧𝙚𝙚 𝙘𝙚𝙣𝙩𝙪𝙧𝙞𝙚𝙨 𝙖𝙛𝙩𝙚𝙧 𝙎𝙝𝙖𝙠𝙮𝙖𝙢𝙪𝙣𝙞 𝘽𝙪𝙙𝙙𝙝𝙖'𝙨 𝙥𝙖𝙨𝙨𝙞𝙣𝙜 𝙖𝙬𝙖𝙮 (𝙖𝙧𝙤𝙪𝙣𝙙 𝙩𝙝𝙚 3𝙧𝙙 𝙘𝙚𝙣𝙩𝙪𝙧𝙮 𝘽𝘾𝙀)..

The first communication of tantras to human beings was made through the intermediary of King Indrabhuti, a contemporary of Shakyamuni Buddha. He obtained these tantras in two ways. Sometimes, they were revealed to him by Vajrapani or other bodhisattvas, and he wrote them down as soon as he heard them. Other times, he received them directly in a miraculous way, the text having already been written. However, Indrabhuti kept these texts secret, locking them in trunks and transmitting their contents only to a few predestined disciples. Time was not ripe for full propagation.

History tells us that the Tara Tantra especially was communicated to human beings only three centuries after Shakyamuni Buddha's passing away (around the 3rd century BCE).

If one makes an exception for the brief and confidential episode of King lndrabhuti, only the teachings of the Smaller Vehicle were made available. Without talking about the Vajrayana, even the teachings of the Greater Vehicle were not propagated. It is only in this epoch that sutras of the Greater Vehicle and all the teachings of the tantras, which had been kept by celestial bodhisattvas, began to reach especially pure beings. They were transmitted during visions of Avalokiteshvara or Manjushri, or as in the case of Indrabhuti, through miraculous gifts of a text presented by a deity.

Revelation of all the tantras began in the same way, thanks to visions, like that of Vajrapani. Relatively few individuals followed the tantric path because transmission was done from a teacher to a disciple solely in an individual context. Practices were kept very secret, and no one could say with certainty that such and such a person was a tantric adept.

Tara was one of a number of deities who were secretly practiced. Some stories are related to this time, reporting Tara's intervention to save her followers from danger. Let us give two examples. The first one refers to danger caused by enemies and the second to that of lions.

The son of a king fell asleep in a park when a group of enemies who had sworn to assassinate the prince surrounded him. The prince suddenly woke up and saw that there was no way to defend himself but to pray to Tara. From the bottom of his heart, he called upon her for help. Tara then manifested herself, emitting from the soles of her feet a mighty wind that dispersed all the enemies.

In the other story, a man walking in a forest met with a starving lion (it seems that there were lions in India up to a certain time). Our man prayed to Tara. A young woman came by carrying a load of leaves. It was none other than the deity's emanation and she protected him from the lion.

𝐓𝐚𝐫𝐚

𝐓𝐡𝐞 𝐅𝐞𝐦𝐢𝐧𝐢𝐧𝐞 𝐃𝐢𝐯𝐢𝐧𝐞

𝗕𝗢𝗞𝗔𝗥 𝗥𝗜𝗡𝗣𝗢𝗖𝗛𝗘

𝗘𝗻𝗴𝗹𝗶𝘀𝗵 𝗧𝗿𝗮𝗻𝘀𝗹𝗮𝘁𝗶𝗼𝗻

𝗖𝗵𝗿𝗶𝘀𝘁𝗶𝗮𝗻𝗲 𝗕𝘂𝗰𝗵𝗲𝘁

𝗖𝗹𝗲𝗮𝗿𝗣𝗼𝗶𝗻𝘁 𝗣𝗿𝗲𝘀𝘀

[manjushriwisdom]

Mahasiddha Lakshimikara

Dakini realm of Oddiyana, King Indrabhuti ruled Sambhola, and to cement the friendship with his neighboring kingdom, Lankapuri which was ruled by King Jalendra; Indrabhuti betrothed his sister Laksminkara at age 7 to the son of Jalendra. Laksminkara was an extraordinary being, blessed with the qualities of the elect. Time passed and at age 16, she was escorted to the Kingdom of Lankapuri. After her sheltered upbringing, she was terrified of entering the mundane world, when all she wished to do was continue with her practice.

Due to the delay of her departure, the royal party arrived later than expected and was denied entry to the palace because according to them, it was an inauspicious day. So the princess and her retinue had to wait until the following day. She grew uneasy of her new environment and fell into depression. And when she languished outside the palace observing the life of the city around her, her depression deepened. It was quite clear that the people of the city had never heard the message of the Buddha.

When she finally entered the palace, she locked herself in her chamber and refused to see anyone for 10 days. Determined that her only escape from this life was to pretend to be insane, she tore the clothes from her body and smeared oil on her body until she looked like a wild woman. But all the while in her heart she was concentrating on her sadhanas. The prince despaired when he saw her, and all the royal physicians sent to attend her could not cure the princess. She continued the act, until one day, she was able to escape from the palace and made her way to a cremation ground where she lived as a yogini for 7 years. A sweeper of the king’s latrines served her faithfully during this time, and when she gained realizations she gave him initiation. He quickly attained Buddhahood without anyone knowing of this achievement except his preceptress.

One day, King Jalendra got separated from his hunting party, and while he circled aimlessly in the forest, he saw Laksminkara, seated upon a jeweled throne, her body glowing with golden radiance. Faith blossomed in the king’s heart, and he remained there all night watching the event in the magical cave.

The next day, the hunting party found King Jalendra and they went back to the city, but the king could not keep himself from returning to the cave time after time. Finally, he entered the cave and prostrated himself before the yogini. Initially, she was quite doubtful of his intentions, but the king spoke so movingly of his belief in her as a Buddha, and he begged so humbly for instructions. She then told him he could not be her disciple as his guru should be one of his own sweepers. He was told to observe closely to find out who his guru should be.

The King did as Laksminkara advised, and not long after that he discovered the indentity of the sweeper-guru and invited him to his throne room, where he seated his guru on the throne and prostrated himself before his guru, and requested instruction. The sweeper-yogin gave him initiation by the transfer of the guru’s grace and then taught the king the creative and fulfillment stages of the sadhanas of Vajra Varahi.

For many years thereafter, Laksminkara and the sweeper performed many miracles before they both ascended into the Paradise of the Dakinis.

[manjushriwisdom]

Isvara Follower

In the southern country there lived a sceptic teacher. The teacher was a devoted follower of Isvara (Siva). He was also well versed in the various sciences on the subject. He would often challenge the Pundits and the Yogins, and would defeat them in any debate over religion or spiritualism. His victories had made him arrogant and proud and he condemned the teachings of the Buddha. Due to his aggressive debates, the teachings of the Buddha were losing respect in the country. Tilopa went to the country dressed as a fully ordained monk. There, he met the teacher and spoke to him with no respect and condemned all the teachings of Shiva, not speaking well about the followers of Isvara. This angered the Shaivite. He said to Tilopa scornfully, “Let’s have a debate on the teachings we hold

Whoever looses will give up his belief and accept that of the winner.” Tilopa agreed and a debate was initiated between the two. A platform was made where seats for a questioner, the respondents and a judge were arranged. For each response of the Shaivite, Tilopa presented a counter-attack till the Shaivite’s philosophy was proved wrong. After the debate was over, there was a competition of the magical powers that each possessed. The Shaivite teacher began by stopping the sun. However, Tilopa pushed the sun till it set. Then Tilopa did the same thing, but this time the Shaivite could not set the sun. Then Tilopa made an attempt to cut the Shaivite’s long hair. This agitated the Shaivite and he produced hot flames from his mouth. Tilopa then produced hotter flames that suppressed the Shaivite’s flames and almost burnt him to ashes. Just when the Shaivite was about to be burnt to ashes, he took refuge behind a rock. At this point, Tilopa blessed the Shaivite by giving him empowerment and oral instructions, after which the Shaivite attained siddhi. After the incident, the Shaivite was called Krsnakalyana (Dark Virtue). Krsnakalyana still remains in his bodily form in the Cool Grove Charnel Grounds of Uddiyana.

[manjushriwisdom]

The Enemy Within

I don’t like happiness, I like suffering:

If I am happy, the five poisons increase.

If I suffer, my past bad karma is exhausted.

I don’t value high positions, I like low ones.

If I am important, my pride and jealousy increase;

If I am lowly, I relax and my spiritual practice grows.

The lowest place is the seat of the saints of the past.

Patrul Rinpoche

Christian blame satan for all the misery of the world, when those who follow Buddha learn about ego grasping. If we look to our planet 99% of humanity is drive by selfishness.

In our time we make normal that selfish are part of our life, we even find excuses like the government gonns fix this or someone else gonna to do it.

Because others do it that fine for us to do, well if we aren't practitioners and living in Disney land maybe, but that very dangerous approach lead at the end of life to very high troubles.

Ego grasping destroy our planet, yes climate change isn't a magic been done 100% by us, as well ego grasping don’t care about suffering yes that great product by Apple made with child labour, ego doesn't like be wrong we can see our leaders today full of ego like us but look at the suffering that come with it.

That ok for ego to have half of the world starving and at war,yes this also due to our generous sense of I, mine, me.

shamar Rinpoche explain that no one learn us that only us try to imagine it and create it, that self defence mechanism is also the most damaging for us.

If we know what’s the minimum for “good birth" is to have generate bodhichitta, to generate bodhichitta is to become altruistic yes that lot of work, yogi of the past knew it from the very core and were losing no time.

A ll worldly pursuits have but one unavoidable and inevitable end, which is sorrow; acquisitions end in dispersion; buildings in destruction; meetings in separation; births in death. Knowing this, one should, from the very first, renounce acquisitions and storing-up, and building, and meeting; and, faithful to the commands of an eminent Guru, set about realizing the Truth. That alone is the best of religious observances.

MILAREPA

Tantric practice is about attacking straight a head this by understand there's no self or not even separation between us.

Accustomed long to contemplating love and compassion I have forgotten all difference between myself and others"

--Milarepa

To get rib of self grasping we generate high motivation to liberate all beings from suffering, then we work on emptiness to generate true compassion, that way we understand that there’s no others.

[manjushriwisdom]

Acala Vidyaraja Sadhana

༄༅། །མི་གཡོ་བའི་སྒྲུབ་ཐབས།

Acala Sādhana

by Mipham Rinpoche

 སྔོན་རྗེས་སྤྱི་ལྟར་དངོས་གཞི་ནི།

The preliminaries and conclusion are done in the usual way. The main part is as follows:

སྟོང་པའི་ངང་ལས་པད་ཉི་བདུད་བཞིའི་སྟེང་། །

tongpé ngang lé pé nyi dü shyi teng

From the state of emptiness, upon a sun and moon and the four māras,

མི་གཡོ་མགོན་པོ་མཐིང་ནག་ཁྲོ་བོའི་སྐུ། །

mi yo gönpo tingnak trowö ku

Appears Acala the guardian, dark blue and wrathful in form.

ཕྱག་གཡས་རལ་གྲི་གཡོན་པས་ཞགས་པ་འཛིན། །

chak yé raldri yönpé shyakpa dzin

His right hand holds a sword and the left a lasso.

དུར་ཁྲོད་ཆས་རྫོགས་ཞབས་གཡོན་པུས་བཙུགས་བཞུགས། །

durtrö ché dzok shyab yön pü tsuk shyuk

He has all the charnel ground accoutrements and stands with left knee genuflected.

ཡ��་ཤེས་མེ་དཔུང་འབར་བའི་དབུས་ཉིད་ན། །

yeshe mepung barwé ü nyi na

In the midst of a blazing mass of wisdom fire

གར་དགུའི་ཉམས་ལྡན་ཐུགས་ཀར་ཉི་མའི་སྟེང་། །

gar gü nyamden tukkar nyimé teng

He conveys the nine moods of dance, and at his heart upon a sun

ཧཱུྃ་ལ་སྔགས་ཀྱི་ཕྲེང་བས་བསྐོར་བ་ལས། །

hung la ngak kyi trengwé korwa lé

Is the syllable Hūṃ surrounded by the rotating mantra garland,

འོད་འཕྲོས་དོན་བྱས་བྱིན་རླབས་དངོས་གྲུབ་བསྡུས། །

ö trö dön jé jinlab ngödrub dü

From which light radiates out to carry out activity and collect blessings and accomplishment.

ༀ་ཙཎྜ་མ་ཧཱ་རོ་ཥ་ཎ་ཧཱུྃ་ཕཊ།

om tsenda maha roshana hung pé

oṃ caṇḍamahāroṣaṇa hūṃ phaṭ

གཟུངས་སྔགས་ཀྱི་རྒྱལ་པོ་ཡི་གེ་བཅུ་པ་འདི་ལན་གཅིག་བརྗོད་ལས་འཛམ་གླིང་གི་ལྷ་ཀླུ་གནོད་སྦྱིན་ལ་སོགས་པ་ཀུན་ཞི་བར་འགྱུར་རོ། །རིམས་སོགས་ནད་ཐམས་ཅད་ལས་ཐར་བ་དང་། ལན་གཅིག་བརྗོད་པས་མཚམས་མེད་པ་ལ་སོགས་པའི་སྡིག་པ་ཐམས་ཅད་ངེས་པར་བསྲེགས་པར་འགྱུར་རོ། །ལས་ཀྱི་ཚོགས་ཤིན་ཏུ་མང་པོ་བྱེད་པ་བདུད་སོགས་བར་ཆད་ཀུན་གྱི་གཉེན་པོ་བླ་ན་མེད་པའོ། །

Reciting this ten-syllable king of dhāraṇī mantras a single time pacifies all the gods, nāgas and yakṣas of this world. It brings freedom from all sickness brought on by infectious disease and the like. A single recitation definitely incinerates all harmful actions such as the boundless crimes. This exceedingly multifaceted practice is the unsurpassed antidote to all obstacles, such as māras.

[manjushriwisdom]

Acala vidyaraja

Acala or Achala (Sanskrit: अचल, "The Immovable"), also known as Acalanātha (अचलनाथ, "Immovable Lord") or Āryācalanātha (आर्याचलनाथ, "Noble Immovable Lord"), is a wrathful deity and dharmapala (protector of the Dharma) prominent in Vajrayana Buddhism and East Asian Buddhism

Descriptions of his physical appearance derive from such scriptural source as the Mahavairocana Tantra (Ja: Dainichikyō (『大日経』?)) and its annotation.

His face is expressive of extreme wrath, wrinkle-browed, left eye squinted or looking askance, lower teeth biting down the upper lip. He has the physique of a corpulent (round-bellied) child.

He bears a sword in his right hand, and a lariat or noose (Ja: kensaku (羂索?)) in his left hand. He is engulfed in flame, and seated on a "huge rock base" (Ja: banjakuza (盤石座?)).

Acala is said to be a powerful deity who protects All the Living (sattva, shujō (衆生?)) by burning away all impediments (antar-aya, shōnan (障難?)) and defilements, thus aiding them towards enlightenment.

In Japanese esoteric Buddhism, according to an arcane interpretive concept known as the "three wheel-embodiments(ja)" or san rinjin (三輪身?) Acala and the rest of the five wisdom kings are considered kyōryō tenshin (教令輪身 "embodiments of the wheel of injunction"?), or beings whose actions constitute the teaching of the law (the other embodiments teach by word,

or merely by their manifest existence).

Under this conceptualization, the wisdom kings are ranked superior to the Dharmapala (gohō zenshin (護法善神?)), a different class of guardian deities.

Nevertheless, this distinction sometimes fails to be asserted, or the two are openly treated as synonymous by many commentators, even in clearly Japanese religious contexts.

The Sanskrit symbol that represents Acala is hāṃ हां ( conventionally transliterated [kān]] (カーン?)).

However, it has been confounded with the similar glyph (हूं hūṃ), prompting some commentators to mistakenly identify the Acala with other deities.

(The Sanskrit symbol is called siddham, Ja: bonji (梵字?)), or "seed syllable" (zh: bīja, Ja: shuji (種子?)).

For other Buddhist beings identified with the Acala, see below under #Conflations with other deities.

Some of the other transliterations and variants to his name are Ācalanātha, Āryācalanātha, Ācala-vidyā-rāja. The Hindu form of the deity may also be known as Caṇḍamahāroṣaṇa or Caṇḍaroṣaṇa "the violent-wrathful" one.

[manjushriwisdom]

We All Finish In The Same Place

“If you are attached to this life, you are not a true spiritual practitioner.

If you are attached to samsara, you do not have renunciation.

If you are attached to your own self-interest, you have no bodhichitta.

If there is grasping, you do not have “The View”.”

~Manjushri to the Sakya patriarch Sachen Kunga Nyingpo.

Our body is trapped in our karmic circumstances but not our mind

Mahasiddha had understand that there’s many different way to subjugated samsara. As Garchen Rinpoche teach when he in concentration camp his body was trap but not his mind. He was practicing on his during daily work and at night time was meditating. What to learn from this, our ciconstance may block us but our mind is free. In stead of always be entertaining our mind we can train it before time of death come.

Work Energies

In higher form of practice exactly tantric we work with energy, what does that mean in concrete, we don’t block kleshas instead we work on transform them, like taming a snake and made it our friend.

No Time to waste

Impermanence well as the Buddha said himself, we think we have time, as Milarepa also say if we are not aware of death coming any practice is superficial. As well working energy we need to remember that clock ticking and not slowly. We need to always focus on Dharma.

Spiritual With Attitude

Tilopa or Milarepa and pretty much any Mahasiddhas been seen as weirdo or even worst . Milarepa was see as a demon. What that learn us well keep secrets our practice no matter what. Also none will understand what happening inside us why because they don’t the practice we do, even if they were will have different experiences. As we born and die alone our path is our path only us can walk that path.

[manjushriwisdom]

Tantra Misconception

BASIC MISCONCEPTION OF TANTRA

The most common and wildest misconception about Tantra is that it is all about sex. This was big misrepresented; as libertinism, unleashed desire, orgasm, ecstasy, wild sex, dirty sex, kinky positions, orgies, multiple partners, candles, incense, magic rituals, and even black magic are what come to mind when people hear the word ‘Tantra’.

In reality, Tantra is one of the most important spiritual Indian traditions, the practical aspect of Veda. In Sanskrit, the word means “to weave” and comes from the term “tanoti” meaning “to expand,” and “trayati”, meaning “liberation”.

By practicing Tantra, using your body, mind, senses, and energies, along with Tantric methods, your consciousness expands and transcends the limitations of your body and mind.

Tantra doesn’t solely use sexual energy, as many think and reduce the system to, but every aspect of your being. Thus, it helps you transform yourself through a spiritual practice, using various techniques and methods, from Hatha-yoga, Kriya-yoga, Kundalini-yoga, Raja-yoga, Japa-yoga, and Bhakti-yoga, into an enlightened, fully-aware, human being.

All the energies in your body are awakened, your energy channels are purified, and your chakras are flourishing gloriously through the various yogic practices.

In Tantra, all is Sacred and Divine

Tantra merges the human side of us with the light of the consciousness, in a sacred union. Every aspect of our being is brought to light, revealed and divinized. Nothing is left out.

Energy is called Shakti, The Divine Feminine Principle, Mother Nature, Divine Mother. Consciousness is Shiva, the Divine Masculine Principle, Heavens, Spirit. Each woman has both divine principles within her, and each man has both divine principles within him, in different proportions. That is the beauty and secret of polarity.

In Tantra, both man and woman are revered as sacred and divine, and they should adore each other as embodiments of the Divine Principles. Their bodies are not mere physical vehicles of the Spirit, but holy temples that hide a terrible, cosmic, and immensely powerful force within them: Kundalini Shakti.

The Dance between Shakti and Shiva, energy and consciousness, creates Life.

Einstein once said that everything is energy. Quantum physics states the same. However, Tantra knew it long before them all, some thousands of years ago. Energy and Consciousness are the same thing. We are made of energy and consciousness, which, Tantra states all are One.

We can understand Tantra as being the very substrate of life and the universe that supports, creates, connects, interlinks, and unifies everything into Oneness. You and I, as human beings, are not separate but are in fact one, right in this very moment, as you read this line, even if we are miles apart.

One of the main purposes of Tantra is to bring everything together, to bring every aspect of your life into your consciousness. This way, you become fully aware of everything in your life, you embrace it, and live consciously.

Otherwise dull and ordinary daily activities are now made vivid, interesting, meaningful, successful, and all-encompassing, as you dive into them with an expanded consciousness, not an absent mind.

With the help of various techniques and methods from ancient, sacred Tantra texts, all your potentialities blossom, all your energy channels become unblocked, all your energies intensify and refine. Your 5 senses awaken, your vitality increases, your mind becomes laser-sharp, and your heart opens. Your view on life, the world, and the universe widens and wises up, your consciousness expands into infinity and becomes one with the Divine Consciousness.

Other traditions separate the worldly from the spiritual, matter from spirit, desire for pleasure from spiritual aspiration – this separation will end in an internal struggle and alienation. This sets a sure path to guilt, low self-esteem, low self-confidence, promiscuity, and hypocrisy.

Instead, Tantra takes the person as one is, flaws and all, with all the worldly desires, the highs and lows, and unifies one’s being into wholeness.

By nature, Tantra “weaves” together all aspects of your being and it helps you expand your consciousness. The fabric of life as it is, colourful, not just black and white, is able to give you complete fulfilment in all aspects of your being, right where you are, doing exactly what you love and need to do.

Tantra doesn’t negate, dismiss or reject anything, Tantra transcends limitations and unifies what is separated. By practicing it, you are not “going” anywhere or “getting” somewhere, but you are revealing yourself. You are waking up to your true nature and the true nature of ALL things, as they really are.

With its comprehensive, varied, and profound system of methods and techniques (including yoga postures, pranayama, mantras, mudras, mandalas, Kundalini techniques, visualization techniques, Ayurveda, astrology, and other esoteric, deep, and highly-spiritual practices) Tantra is designed to merge the worldly and spiritual. It transforms you into a unified, centred, whole human being, in unison with the cosmos.

Tantra is the practical and energetic application of all the yogic wisdom of life, time, space and energy. If you approach it with the right intention, it can offer you much more than the fulfillment of your desires, it can help you gain the supreme goal of life of realization of the entire universe within your own awareness!

[manjushriwisdom]

Don’t Be Foolish

As a Vajrayana practitioner, you must keep secret the meditation deity and mantra of your practice, otherwise you will not attain any spiritual accomplishments. Yet nowadays, quite a few people do not understand this principle. They often discuss with others that their meditation deity is the bodhisattva Avalokiteshvara or the bodhisattva Manjushri. This is extremely foolish behavior.

~ KHENPO JIGME PHUNTSOK RINPOCHE

[manjushriwisdom]

Journey Into Mahamudra

The first yoga is called one-pointedness. One realises that to remain calm, relaxed and aware of mind's true, void nature is the one medicine which cures all mental ills. While cultivating experiences of bliss, non-thought and crystal clarity, one continuously lengthens the time that can be spent in deep meditation. The effects of the latter become more and more widespread, changing the quality of waking life and dreams. The second yoga, called lack of complication, involves establishing the rootless, baseless nature of all things the mind experiences. This resolves clinging to any thing or to any intellectual reference point and reveals the true value of the Buddha's teaching. The third yoga, called one taste, destroys the habit of feeling one's mind as something other than the external universe it experiences. The subjective and objective feelings both dissolve into the one ocean in which everything manifests through interdependence and hence no thing has own nature. The fourth yoga is called non-meditation. This is the final stage of the journey to total enlightenment, in which all effort to meditate and become a buddha has to cease, in the total acceptance of a buddhahood which already exists, spontaneously. It is the final transcendence of the conceptual mind, with its mania for interpreting events and defining the person and the person's world.

Practicing ad yogi or practicing as lay is two very different way to do both good, for those who take the path of the yogis. Get rib of the rigidity of the sadhana by learning by heart open our mind to is true nature.

How this happaning ? When tilopa practice Chakrasamvara and experiences the mandala that because his mind been train with a sadhana with relying on anything so pure mahamudra.

Problems in our time that we switch to dharma then carrry on our normal samsaric life, yogi never ever switch on or off they maintain the meditation all tomes.

What's that learn us to experience mahamudra fully we need break our limits in many different ways. We think Tibetan buddhism is lifestyle but that far from that a path in our daily that we need to integrate.

[manjushriwisdom]

What Is Nature Of Mind?

What is the nature of the mind?

Garchen Rinpoche

Milarepa was asked by Nyama Paldarbum, "What is the nature of the mind?"

Milarepa replied and explained its basis abides like space and it is boundless as the sky without center or edge The purpose of practice is to realise the two types of bodhicitta. Our mind is like muddy water. The mind of Buddhas is like clear water. Clear water shares the same nature as muddy water. We need to practice to let the mud clear. When the mind is liberated from concepts, it is empty and pristine and it abides like space. This is what we need to understand from our practice. The basis of mind is the same in Buddhas and sentient beings. It is clear and uncontrived. But we add contrivances to it, like adding mud to water.

The basis abides like space. Buddhas abide in the dharmakaya. Sentient beings are like muddy water and experience suffering. But there is a path to purify our obscurations. This practice is staying in the moment where past thoughts have ceased and future thoughts have not yet arisen. This state is a complete, vast openness. There is no grasping to thoughts as they arise. Even as they do arise, they cannot do any harm, as they then just cease. So we should remain in that state.

What does contrived or fabricated mean? Look at the mind. The one who knows thoughts is our own awareness. As thoughts arise they immediately dissipate. That is great openness. But if we follow thoughts along, then our mind is obscured and becomes contrived or fabricated. As soon as we hold onto a thought like anger, the mind becomes obscured. So we should remain in a state of mindful awareness. As a result one will immediately recognise thoughts as they arise and not grasp at them. Since the cause is uncontrived, so will be the result, and our mind will be purified. This is the uncontrived state of mahamudra.

What does mahamudra mean? The first word is "chag." It represents the unsurpassed qualities of the Buddha. Where is the Buddha? You cannot find the Buddha outside, only inside. It is the mind's unity of clarity and emptiness. We give this mind the name of Buddha. "Chag" means devotion to my mind, which has the nature of Buddha. "Gya chenpo" mean vast and having no center or edge. It must be seen for oneself. It is inexpressible, like a mute person eating molasses. The nature of mind cannot be expressed. "Gya chenpo" means it encompasses all phenomena of samsara and nirvana. There are infinite Buddhas and sentient beings. Even only considering this world system, the particles of dust in it are beyond count. All this is only mind.

The mind comes from emptiness and dissolves back to emptiness, like water freezing as ice and melting again. Having realised the meaning of mahamudra, one gains liberation from samsara. All phenomena are empty of self nature. Realising this, one does not grasp at them. One does not grasp at melting ice, realising it is nothing but water. All phenomena are empty of self nature abiding just like space. When one has realised the nature of mind, one will be liberated from samsara.

So she then asked Milarepa., "What appears in your mind?"

Milarepa used the analogy of the sun shining in a cloudless sky.

She then asked Milarepa, "When you meditate, what is the ultimate result?"

He replied that one sees that all phenomena of samsara are without intrinsic reality and one does not grasp to either samsara or nirvana. In that state of non-distraction, there is no reference point. The view is without hope and fear. The only wish is that all beings may attain Buddhahood. There is no fear of suffering, as all phenomena are seen as empty.

So he asks her, "Do you want this practice?"

She gave rise to devotion to Milarepa, and asked him to be her teacher.

Worldly beings are unaware of the faults of unvirtuous actions and ignorant of the benefits of virtuous actions. They see what leads to suffering as desirable and what leads to happiness as undesirable. This is a corrupt view. It is like a cloudy day when you cannot see the sun shine. Or a snowy winter when you cannot see the flowers in the meadow. Similarly, the mind is obscured and we cannot see it.

Nyama Paldarbum confessed her wrong doing and said, "As the result of wrong doing in previous lives, I was born as a girl who is no better than a servant. I have never given a thought to impermanence and death. So now I will prepare for death and become your disciple."

Milarepa replied, "I will teach you the dharma. But that is difficult. If praised, you become proud, and if criticised, you become angry.. But since you ask, I will teach you." So the message is do not spend so much time putting on make up and cleaning yourself. Instead, you should clean your mind. Milarepa said, do not turn your mind to samsaric friends, turn your mind to your teacher. Do not fixate on this life, caring for your body. Be generous with your possessions instead of being stingy. When you are young, it is hard to practice the dharma. The young are like beautiful peacocks. They are proud of their appearance and do not wish to practice. With this pride, love and compassion cannot arise. We need to apply an antidote to pride and this antidote is devotion. She replied, "Please do not scold me. I really want to practice the dharma, but never had the chance."

Milarepa replied, "You may not have time to practice, but will you have time to die? This life is very short compared to all your future lives. You must prepare for all your future lives. Do you know what you will eat then?" The preparation for all your future lives is generosity in this present life. Stinginess is your true enemy and you should eliminate it. Normally we think of only ourselves. As a result we will be reborn as a hungry ghost. So we need to practice generosity for our future lives.

In this life there is the light of the sun and the moon. But in the bardo there is none. Mediate on luminosity as a preparation for the bardo. Some people may think that they have nothing to give, but that is not right. If one has much, one should give that. But if one has nothing, one can give the protection of life and give the dharma by reciting "om mani padme hum." The prayer wheel I turn continuously is turning in prayers for all sentient beings. So one can always give.

When we go to the next life, we will take no company and no friends. Who will we take when we go to the bardo alone? When we do deity practice, the deity will accompany us in the bardo. Our obstructors will be those who are now dear to us. They create problems when we are alive and cannot help us when we are die. Of course, we should be kind to them. But only the yidam deity we have meditated on will accompany us in the bardo.

The meditation on the yidam deity benefits us in this life as well. I get many calls about people's problems. I always tell people to meditate on Tara. When the mind is suffering it is obscured by self grasping. At this time we need to visualise the yidam as clear as an image in the mirror. If we do this, our mind will become clear and pure. If you recite the mantra without love and compassion, there will be some benefit. But we should transform ourselves completely into the deity, including their love and compassion. If we do this there will be great benefit for this life as well as for future lives.

The future life seems very far away. How should we prepare for it? We should prepare ourselves for it with diligence. When we have a spare moment we should practice or visualise the deity. It is like a butter lamp. When the butter is exhausted it will not burn any more. If we practice, when our karma is exhausted we will not suffer, but go to the pure land. So we should ride the steed of diligence.

The enemy of diligence is laziness. Laziness harms us even in this life. If we do not practice today, what will we do tomorrow when we die?

After Milarepa spoke, she thought. She said, "I have not prepared at all for my next life. From now on I must commit myself to dharma practice."

Milarepa said, "If you practice you do not need to give up your family, but you need to meditate at all times. You do not need to go to mountain retreat. if you do this, you can stay with your family"

So she asked, "How should I meditate?"

Milarepa said, "Just let your mind rest and look at it, without center our boundary."

An analogy for the nature of mind is the sky. When one sees the mind as it is without boundary or center, one sees that it abides just like space. A second analogy is the the sun and moon. It can be obscured by afflictive emotions, like the sun and moon are hidden by clouds. But when we are mindful and aware, whatever afflictive emotion arises, it is eliminated in its own place. It is like seeing a beautiful flower. Without awareness, one wishes to buy it. With awareness one realises that it is just like an illusion. So the mind is like a sun., that is always illuminating, even though it my temporarily be hidden.

If the mind is the buddha, then why do we need to meditate? That is because we need to develop a state of clarity when we are always mindful and aware. If so, then when afflictive emotions arise they cannot harm us. There are four obscurations. The first is not seeing the mind as it is. As a result, afflictive emotions arise, then as a result of afflictive emotions, karmic actions arise. And these give rise to karmic imprints. These imprints give rise to our temporary body, which ceases when the karma is exhausted. So these are the four obscurations.

We always hear the root of sufferings is our afflictive emotions. But we do not know how to eliminate them. For that, we need to meditate. To realise the view, we need to habituate the mind to it. As beginning practitioners, the reason we cannot eliminate afflictive emotions is because our wisdom is small.. Primordial wisdom, or yeshe, is always there and this wisdom realises all things as they are. We do have this yeshe, but it is like a little flame. It does not have the strength to burn our afflictive emotions up. But as it grows stronger, it will have the strength to burn up our concepts and emotions. This is the meditation that Milarepa taught. Milarepa was known for dealing with all demons and obstacles. This is because as a result of his strong meditation he did not grasp at them as being real.

Milarepa explained how to place the mind in meditation with three analogies: the mind is like mountain, mind is like ocean, and mind is like space. The mountain cannot be shaken by wind. When the mind is like a mountain it will not be shaken by concepts. When the mind is like an ocean its depths are undisturbed even though there may be waves on the surface. The text gives another analogy: guard your mind like guarding a jewel from a thief. The last analogy is have no doubts questions that the mind is like this or that, just as space has no qualities.

Then Nyama Paldarbum was instructed on the seven fold posture of Vairochana. It is important that the spine be straight when you meditate, so that the channels and winds are straight. Then one will be able to move the winds into the central channel. There are also mind instructions that go with this instruction on physical posture. She meditated like this for a while but then she had questions. She used examples like brush on the mountain and stars around the moon. to represent the small concepts that arise in the meditation. So she asked Milarepa about this.

Milarepa said that when you meditate on mind as space, clouds will arise. But they will just vanish back into the sky. When you meditate on mind as mountain, do not grasp at the bushes. When you meditate the mind as ocean, the wave seem powerful, but they have the same nature as the ocean and disappear back into it. Similarly when a emotion arises, recognise its nature and it will disappear back into the mind. Sometimes emotions or feelings of bliss arise and they are very strong. When anger arises, do not speak in anger. Just recognise it and slowly it will get smaller. One day you will be able to liberate afflictive emotions as they arise.

Practicing in this way, the young woman, Nyama Paldarbum, did not go into mountain retreat or shave her head. She remained a householder and was able to attain the rainbow body. So we should study her story.

Another disciple of Milarepa was named Ngigum Repa. He got the name of repa because he was accomplished in tummo and only needed to wear a cotton cloth. He asked Milarepa how to train the mind. Mila replied, you have to look at the nature of the mind. Its essence is unelaborated like space, neither existing or not. Nothing need to be done with it, it simply abides. This is how I practice. Mind's essence is unelaborated like space. When one leaves it like it is one realises the nature of all phenomena. Things still arise but one does not grasp after them and realises that they cannot harm one. To realise all phenomena as empty is difficult. We must rely first on study and investigation and by reading scriptures. First one depends on the understanding of listening and one still has a sense of self and other, But when one looks at the nature of the mind, one realises it has no true existence. Then you realise that your grasping has no basis.

This is difficult to understand for beginners. When you say a person is empty of self nature, they will say you are stupid. But when you understand the nature of one person, you will understand the nature of all beings. When you ask if someone is a person, they will say yes. But when you ask if a corpse is a person, they will say no, the mind is the person. But when you investigate the mind, what is it? The Buddha says it is just like a dream. When we go to sleep we wake up and say the dream was not real. This present life exists just like a dream. After we die, when we wake up we will be in the bardo state. Then if one has understood that outer phenomena will all be destroyed because they are all compounded phenomena and are impermanent and that inner phenomena are also impermanent, the mind will become calm and be at ease. Scientists know that the outer phenomena will be destroyed. But the mind will never go out of existence. If one realises all phenomena are impermanent, one will have no grasping or fear. So Milarepa has taught that there is no difference between happiness and suffering. When one does not grasp at phenomena, the mind will remain clear and unstained. When one realises this, the wish to meditate also disappears. One's mind just remains as it is, abiding like space. One recognises the mind to be the mind of the buddha and one is beyond thoughts of practicing or not practicing. An example for all sentient beings being buddha is water. When it is used to wash clothing, it becomes dirty. But though it is dirty, it is still water. It can be filtered to make it pure again. Through practicing our mind can be purified and become the mind of Buddha again.

When someone says I am a not a Buddhist and do not need this teaching, explain to them that the Buddhist view is just that the Buddha is inherent in the mind of all sentient beings. If someone says I cannot attain enlightenment, that cannot be, because the cause is in the mind in all beings. Even all outer phenomena are Buddha because they are empty.