#jetsün

[radical-revolution]

"Milarepa said to the girl Paltarbum, “If you sincerely wish to practice the Dharma, in my tradition you don’t need to change your name. Since one can awaken to buddhahood as either a monk or a lay person, you don’t need to shave your hair off or change your dress.” Then he sang this song on meditation guidance in training the mind with four meaningful analogies:

Listen here, lay girl Paltarbum,

Listen well, rich and dedicated maiden.

Take this sky as your example

And train in the meditation state without center or edge.

Take the sun and moon as your example

And train in the meditation state

without increase or decrease.

Take this mountain as your example

And train in the meditation state without shift or change.

Take the great ocean as your example

And train in the meditation state without face or base.

Take your own mind as the meaning

And train in the meditation state without worry or doubt

Teaching her the key points of posture and mind, he told her to practice meditation. The girl had some fine experience and understanding. In order to clear up her uncertainty and hindrances, she sang these questions:

Please listen, precious Jetsün,

Please hear me, sublime nirmanakaya.

It was easy to meditate like the sky,

But I felt uneasy when training with clouds.

Now please give me advice on training with clouds.

It was easy to meditate like the sun and moon,

But I felt uneasy when training with planets and stars.

Now please give me advice

on training with planets and stars.

It was easy to meditate like the mountain,

But I felt uneasy when training with bushes and trees.

Now please give me advice

on training with bushes and trees.

It was easy to meditate like the ocean,

But I felt uneasy when training with waves.

Now please give me advice on training with waves.

It was easy to meditate with my mind,

But I felt uneasy when training with thoughts.

Now please give me advice on training with thoughts

The Jetsün thought, “She has gained the meditation experience,” and he was very pleased. In reply to her request, he then sang this song of clearing hindrances and bringing forth enhancement:

Listen here, lay girl Paltarbum,

Listen well, rich and dedicated maiden.

It was easy to meditate like the sky,

And the clouds are the sky’s magical display,

So let them be as the very state of the sky.

It was easy to meditate like the sun and moon,

And the planets and stars are the sun

and moon’s magical display, So let them be

as the very state of the sun and moon.

It was easy to meditate like the mountain,

And the bushes and trees

are the mountain’s magical display,

So let them be as the very state of the mountain.

It was easy to meditate like the ocean,

And the waves are the ocean’s magical display,

So let them be as the very state of the ocean.

It was easy to meditate with your mind,

And the thoughts are the mind’s magical display,

So let them be as the very state of your mind.

She practiced accordingly and established certainty in the unconditioned nature, the basic state of her mind. Much later, she passed on to the celestial realms in her own body, accompanied by melodious sounds."

*** from Jewels of Enlightenment: Wisdom Teachings from the Great Tibetan Masters compiled and translated by Erik Pema Kunsang

[mahayanapilgrim]

ENLIGHTENMENT ARISES BY NOT DOING ANYTHING

You trust your impure nature more than your pure nature

- and yet talk about enlightenment.

Enlightenment arises by not doing anything.

Samsara arises because you have to do so many things.

But you still see that - Samsara - as being easier than Nirvana.

If this is not ignorance, what is?

~ Jetsün Khandro Rinpoche

[omsvasti]

Prayer for World Peace and Welfare

Prayer for World Peace and Welfare

The three jewels and three roots,

Trustworthy source of refuge, and in particular the lord of snow,

Avalokiteśhvara, Jetsün Tara and Guru Padmasambhava, I supplicate you; please follow your previous pledges!

Bestow blessings that this aspiration prayer may be fulfilled most perfectly!

Due to the degeneration of times when thoughts and deeds of beings are perverted and the inner and outer elements have lost their balance, men and cattle are seized by epidemic disease previously unheard of;

Intruding rāhus, nāgas, powerful demons and dark forces, blight, frost and hail, bad harvest warfare and so forth,

Erratic rainfall, heat, misery and droughts in the world, destruction by the elements such as earthquakes and the threat of fire,

And in particular barbaric offenses causing harm to the teachings are rampant.

May all types of harm and injury around the world be swiftly pacified and overcome!

May precious and supreme Bodhicitta spontaneously arise in the mindstreams of all beings, human and non-human, and may they be free from destructive thoughts and deeds!

May all be endowed with a loving mind for one another and may well-being, glory and prosperity prevail throughout the world! May the Buddha’s teachings spread far and wide and ever last!

By the truthful power of the three roots, the Buddhas and Bodhisattvas, by any root of virtue existing in samsara and nirvana and by the power of our perfectly pure, highest intention, may the fruition of our supplication and aspiration be attained!

This prayer was composed by Jamgön Kongtrül Rinpoche for the peace and welfare of Tibet. In order to suit present times, Lama Thubten Nima changed certain wording, such as the reference to the whole world instead of only to Tibet.

Translated by Ina Bieler in December 2007, Copyright © The Garchen Institute 2007. All rights reserved.

[hadeschan]

item # K23E21

RARE Pra BodhisattvaTara, Nua Pong, Lang Pump Chedi, Pra Archan Yentian, Wat Devbuddharam (Wat Sian Hoot Yi). A holy powder amulet with a bas-relief of a Mahayana Buddhism Bodhisattva White Tara seating on a lotus flower, and in the back is with an imprint of a Chinese pagoda. A plaster cement amulet made from many types of holy powder blended with powder crushed from broken Pra Somdej Bang Khun Phrom of Somdej Pra Buddhachan Toh of Wat Rakhang that contains “Pong Viset Ha Pragaan” (5 kinds of holy powder). Made by Pra Archan Yentian, an ex-abbot of Wat Devbuddharam仙佛寺 (Wat Sian Hoot Yi), Chon Buri Province in BE 2520 (CE 1977) with Mahayana Buddhism Consecration / Blessing Ceremonies and Rituals at the temple of Wat Devbuddharam, also attended by Mahayana Buddhist monks of Wat Mangkon Kamalawat (Wat Leng Noei Yi), Bangkok.

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BEST FOR: Female Bodhisattva White Tara brings good health, healing and longevity. With her kindness & compassion as a mother giving to her children, she offers healing to our wounds, whether it is our bodies or our minds that have been hurt. She helps ease life-threatening obstacles in your life, she helps prolong your life now and to have longevity in future lives. Má-laeng wan mai dai gin lêuuat in Thai means flies never land on your blood which refers to one who wears amulet made by Somdej Pra Buddhachan Toh his/her drops of blood will never be falling to the ground.“You will NEVER die screaming” Thai people believe that “One will never die screaming and one will die without any suffering at end of life if one is wearing an amulet made by Somdej Pra Buddhachan Toh.” This amulet brings endless food with wealth & prosperity. Anything you wish for, and it could change your life for the better, Klawklad Plodpai (it brings safety, and pushes you away from all danger), Kongkraphan (it makes you invulnerable to all weapon attack), Nang Nieow, a rock-hard skin that is completely impervious to damage with bludgeoning or piercing weapons, Maha-ut (it stops gun from shooting at you), Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Maha Larp (it brings Lucky Wealth / wealth fetching), and Kaa Kaai Dee (it helps tempt your customers to buy whatever you are selling, and it helps attract new customers and then keep them coming back. Ponggan Poot-pee pee-saat Kunsai Mondam Sa-niat jan-rai Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse, accursedness, black magic, misfortune, doom, and poisonous animals). And this amulet helps protect you from manipulators, backstabbers, and toxic people.

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Tara

Tara (Sanskrit: तारा, tārā; Standard Tibetan: སྒྲོལ་མ, dölma), Ārya Tārā (Noble Tara), also known as Jetsün Dölma (Tibetan: rje btsun sgrol ma, meaning: "Venerable Mother of Liberation"), is an important female Buddha in Buddhism, especially revered in Vajrayana Buddhism and Mahayana Buddhism. She may appear as a female bodhisattva in Mahayana Buddhism.[1] In Vajrayana Buddhism, Green Tara is a female Buddha who is a consort of Amoghasiddhi Buddha. Tārā is also known as a saviouress who hears the cries of beings in saṃsāra and saves them from worldly and spiritual danger.[2]

In Vajrayana, she is considered to be a Buddha, and the Tārā Tantra describes her as "a mother who gives birth to the buddhas of the three times" who is also "beyond saṃsāra and nirvāṇa."[3] She is one of the most important female deities in Vajrayana and is found in sources like the Mañjuśrīmūlakalpa, and the Guhyasamāja Tantra.[4] Key Indic Vajrayana texts which focus on Tārā include the Tantra Which is the Source for All the Functions of Tārā, Mother of All the Tathagatas (Skt. Sarvatathāgatamātṛtārāviśvakarmabhavanāmatantra) and Tārā’s Fundamental Ritual Text (Tārāmūlakalpa).[5][3]

Both Green and White Tārā remain popular meditation deities or yidams in Tibetan Buddhism, and Tara is also revered in Newar Buddhism. Tārā is considered to have many forms or emanations, while Green Tara emanates twenty-one Tārās, each with different attributes—colors, implements, and activities such as pacifying (śānti), increasing (pauṣṭika), enthralling (vaśīkaraṇa), and wrathful (abhicāra).[2] The Green Tara (or "blue-green", Skt. Samayatara or śyāmatārā) remains the most important form of the deity in Tibetan Buddhism.[6][7] A practice text entitled Praises to the Twenty-One Taras is a well known text on Tara in Tibetan Buddhism and in Tibet, recited by children and adults, and is the textual source for the twenty-one forms of Green Tārā.

The main Tārā mantra is the same for Buddhists and Hindus alike: oṃ tāre tuttāre ture svāhā. It is pronounced by Tibetans and Buddhists who follow the Tibetan culture as oṃ tāre tu tāre ture soha. The literal translation would be "Oṃ O Tārā, I pray O Tārā, O Swift One, So Be It!"

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Pong Viset Ha Pragaan (5 kinds of Holy Powder)

A Pra Somdej amulet MUST contain Pong Viset Ha Pragaan (5 kinds of Holy Powder), and the Pong Viset Ha Pragaan is the COMPONENTS of the following 18 sacred materials:-

1)Din Sor Pong, marly limestone powder.

2)Poon Pleuak hoi, tabby is a type of concrete made by burning oyster shells to create lime, then mixing it with water, sand, ash and broken oyster shells.

3)Din Jet Phong, earth taken from 7 forests where deposit of salts and other minerals are. A mineral lick (also known as a salt lick) is a place where animals can go to lick essential mineral nutrients from a deposit of salts and other minerals. Din Jet Phong is believed to have the force of temptation and distraction.

4)Din Jet Ta, earth taken from 7 bus/boat/railways destination terminals. Thais believe that these areas filled with lovers’ mind power while waiting for one their love one to come homes.

5)Din Lak Muang Jet Lak, earth taken from 7 Holy City Pillars at Holy Pillar Shrines in Thailand that guarded by angels and devas. City Pillars are believed to accumulate the power/energy of protection, prosperity and abundance.

6)Kee Thoop Sai Tain Bucha Pra, joss stick ashes, and candle wicks after offering to Holy Buddha Statues.

7)Dok Galong, powder crushed from sundried snowy orchid tree flowers. The snowy orchid tree flower is believed to have the force of passion.

8)Yod Sawas, powder crushed from sundried young leaves of Guilandina bonduc, commonly known as grey nicker, nicker bean, fever nut or knicker nut. Yod Sawas is believed to have the force of passion and temptation.

9)Yod Ruck Son, powder crushed from sundried double crown flowers. Yod Ruck Son is believed to have the force of love and care.

10)Kee Klai Say-ma, powder crushed from stains, sundried mosses and lichens taken from important temple boundary marking stones. Kee Klai Say-ma is believed to accumulate energy of guarding angles.

11)Kee Klai Pratuu Wang, powder crushed from stains, sundried mosses and lichens taken from gates of the ancient Royal Palaces. Kee Klai Pratuu Wang is believed to accumulate energy of guarding angles.

12)Kee Klai Sao Ta-lung Chang-peuuak, powder crushed from stains, sundried mosses and lichens taken from Royal white elephant hitching Posts. Kee Klai Sao Ta-lung Chang-peuuak is believed to accumulate energy of Devas.

13)Ton Rat-cha-preuk, saw dust of Golden Shower Tree is believed to have force of auspicious omens.

14)Ton Chaiya Preuk, saw dust of Cassia javanica Tree, also known as Java cassia, pink shower, apple blossom tree and rainbow shower tree,  is believed to have force of auspicious omens.

15)Phu Ruam Jai, powder crushed from sundried Betel Vine leaves, those leaves were taken from engagement tray presented during a wedding ceremony to the bride’s parents. Phu Ruam Jai is believed to have power of family unity, support, relationship and happiness.

16)Phu Song Hang, powder crushed from sundried Wild Betel leaves that have double tips. Phu Song Hang is believed to have power of Metta Maha Niyom (gaining loving, caring, kindness and compassion from people all around).

17)Bor Nam Jet Ros, water taken from 7 wells, and water in each well has a taste and not all 7 wells taste the same. Taste is subjective and influenced by the water source, and minerals in them. Bor Nam Jet Ros is believed to have power of Pra Mae Kongka, the mythical Goddess of Water and Rivers.

18)Din Sor Viset or Sila Thikhun, powder of calcite stone, calcite is believed having the ability to amplify and cleanse energy, as well as clear and balance the chakras. It can also absorb and transform negative energy. Calcite is a crystal that calms the mind and enhances mental clarity, and it also connects the emotions with the intellect.

THE FIRST PROCESS (Sang Pong / the preparation of holy materials)

After 18 materials are crushed in fine powder, and then added holy powder, water from 7 wells, and plaster cement as binder. The resultant putty was then rolled into cylinders or slender sticks and dried. During the mixing process of these holy materials, the rituals were performed, the offerings were presented to Buddha, Holy Guru Monks, Devas, Masters (teachers), and holy spirits. The ceremonies were held in the temple buildings in front of the Principle Buddha Statue, and monks were saying sermons to invite Buddha, Holy Guru Monks, Devas, Masters (teachers), and holy spirits to bless on the holy powders. And the ritual of spirit possession is performed, a monk who roll the putty into cylinders or slender sticks his body will be controlled by holy spirits, ghosts of departed master or guru monk or devas.

THE SECOND PROCESS (Kiang Pong Lop Pong / drawing formulas of holy cabalistic writings, and then erase them).

After the sticks of powder are dried, then process of making Pong Viset Ha Pragaan begins. The monk will draw formulas of holy cabalistic writings on a chalkboard made of a sheet of mudstone. The formulas are written accordingly to the ancient scriptures, and while drawing them, the monk must say sermons and prayers to invite the power of Buddha, Devas, and holy ghosts of departed master or guru monk to accumulate their power in the molecule of the powder. At the end of each writing, monk will then erase the formulas of cabalistic writings, and keep the chalk dust in a container for further making Buddha amulets.

The Pong Viset Ha Pragaan must be made orderly, beginning with 1)Pong Pattamang, 2)Pong Itthijay, 3)Pong Maharaj, 4)Pong Buddhakhun, and 5)Pong Tri Nisinghe.

The first holy powder or the precursor to make Pong Viset Ha Pragaan is Pong Pattamang Holy Powder by drawing the formulas of Pattamang cabalistic writings with sermons and prayers. After the completion of Pong Pattamang Holy Powder, it will be divided into 2 parts, one as “Pong Pattamang”, and another one is for making of the next Pong Itthijay Holy Powder. Then returning to the first process of making the chalk sticks and then follow the second process to drawn Itthijay cabalistic writings with sermons and prayers, and keep repeating the processes for the next 3 holy powders.

THE POWER OF PONG VISET HA PRAGAAN (5 kinds of Holy Powders)

1)Pong Pattamang Holy Powder is believed to have magic power of Kongkraphan Chatrie (it makes you invulnerable to all weapon attack), Maha-ut (it stops gun from shooting at you), Kambang Longhon Hai-tua (it makes you invisible in the eyes of the enemies), and Ponggan Poot-pee pee-saat Kunsai Mondam Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse and black magic, and poisonous animals).

2)Pong Itthijay Holy Powder, it was made from Pong Pattamang believed to have magic power of Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), and curing and preventing all diseases.

3)Pong Maharaj Holy Powder, it was made from Pong Itthijay believed to have magic power of Klawklad Plodpai (it brings safety, and pushes you away from all danger), Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), and Ponggan Kunsai Mondam (it keeps you away from bad spell, curse and black magic).

4)Pong Buddhakhun Holy Powder, it was made from Pong Maharaj believed to have magic power of Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Kambang Longhon Hai-tua (it makes you invisible in the eyes of the enemies), and Sador (it helps unlock all bad spells, and lift the curses).

5)Pong Tri Nisinghe Holy Powder, it was made from Pong Buddhakhun believed to have magic power of Metta Maha Niyom (it helps bring loving, caring, and kindness, and compassion from people all around you to you), Ponggan Poot-pee pee-saat Kunsai Mondam Sat Meepit (it helps ward off evil spirit, demon, bad ghost, bad omen, bad spell, curse and black magic, and poisonous animals). Klawklad Plodpai (it brings safety, and pushes you away from all danger), and curing and preventing all diseases.

WRITTEN BY HADES CHAN / w w w . f a c e b o o k . c o m / h a d e s c h a n H K

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SOMDEJ PRA BUDDHACHAN TOH / SOMDEJ TOH

Somdej Toh (1788-1872; B.E. 2331-2415), known formally as Somdej Pra Buddhachan Toh  (Toh Phrommarangsi), was one of the most famous Buddhist monks during Thailand’s Rattanakosin Period and continues to be the most widely known monk in Thailand. He is widely revered in Thailand as a monk who is said that he possessed magical powers and his amulets are widely sought after. His images and statues are some of the most widespread religious icons in Bangkok.

BIOGRAPHY

Somdej Toh was born in Phra Nakhon Si Ayutthaya Province, it was believed that he was an illegitimate son of King Rama II. He studied the Buddhist scriptures of the Pāli Canon with several Buddhist masters. After becoming a well-known monk, he became the preceptor for Prince Mongkut, later King Rama IV, when Mongkut became a monk. During Rama IV’s reign Somdej Toh was given the ceremonial name Somdej Pra Buddhachan (Toh Phrommarangsi), the Buddhachan means teacher of Buddhism, given by the King and used to be one of his trusted advisers, having left a lot of teaching stories around him and the King.

He was noted for the skill of his preaching and his use of Thai poetry to reflect the beauty of Buddhism, and for making amulets called Pra Somdej. The amulets were blessed by himself and other respected monks in Thailand. He also appears in many versions of the story of the ghost Mae Nak Phra Khanong, and he is said to be the one to finally subdue her. Somdej Toh also wrote the Pra Khata Chinnabanchon, a protective magical sermon which is widely chant and use among Thais.

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DIMENSION: 2.90 cm high / 2.00 cm wide / 0.50 cm thick

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item # K23E21

Price: price upon request, pls PM and/or email us hadesamulet@outlook.com

100% GENUINE WITH 365 DAYS AUTHENTICITY GUARANTEE.

Item location: Hong Kong, SAR

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[ani-tsultrim-wangmo]

The vast expanse of insight,

Is the natural state of all things.

In it, whatever you do is all right,

However you rest, you are at ease.

This was said by Jetsün Padmasambhava

And the great siddha Saraha.

~ Nyoshul Khen Rinpoche

寬廣的洞察力，是萬物的自然狀態。

於其中，一切所做均沒問題。

無論你如何安住，皆是自在。

此乃至尊蓮花生大師，及大成就者薩拉哈所說。

~ 紐舒堪仁波切

[mercypeacehappy]

Jetsün Dölma라고도 알려진 Tara Ārya Tārā(고귀한 타라)는 불교의 중요한 인물로, 특히 금강승 불교와 대승 불교에서 존경을 받습니다. Tara Ārya Tārā (Noble Tara), also known as Jetsün Dölma is an important figure in Buddhism, especially revered in Vajrayana Buddhism and Mahayana Buddhism

[silence-the-barking-monk]

MEDITATION IS NOT A BURDEN, SHENPA IS A BURDEN

One of the obstacles modern dharma students face is their resistance to meditating. But this observation isn’t meant as a criticism. In this present degenerated time, your interest in hearing the dharma is so wonderful; the effort you make to take notes on what you hear is so wonderful. Nevertheless, if we don’t meditate, not only do we not get enlightened, but also our knowledge of buddhadharma is stunted.

Meditation sharpens our questions, and also sharpens our doubts. For now, our doubt is rather pathetic, but meditation sharpens our dull and stupid doubt into valuable and profound doubt.

Earlier I was critiquing the Nyingmapas and Kagyupas; now it’s the Gelugpas’ and Sakyapas’ turn: their practise of meditation appears to be in decline. They are so in love with study and argument and expounding that unfortunately meditation is not a high priority; unfortunate because meditation is so crucial to progressing along the path.

In Tibetan culture, it is drilled into monks and lamas like me to favour reading, rituals and pujas above meditation, and sadly, younger monks even tend to smirk at the mention of meditation, dismissing it as a practise that Westerners do.

This seminar is intended to be a retreat of sorts. In Tibetan, the word for retreat is tsam, which means to stay within a boundary. Ideally in retreat, we are not supposed to cross the boundary outside presentness by straying into the past or the future.

In order to meditate, one needs to, in effect, draw a boundary of retreat around oneself to isolate or confine body and mind. Sure, we can isolate ourselves by going to the mountains or the forest. Sitting under a tree or in a cave in solitude can be a great boost. But isolation need not mean only retreating into literal solitude.

The essence of lü wen or isolating our body is embedded in the very act of sitting up straight in Vairocana’s 7-point posture, thereby isolating ourselves from our bodily urges such as the urge to scratch, the urge to yawn and the urge to fidget.

If our phone rings, we don’t make a sound. If we conveniently remember leaving a window open, we don’t move a muscle. Instead of shooing away a mosquito on our nose for fear of malaria, we leave it alone.

Basically, we isolate ourselves in the sense that we shun our pet distractions, and expose our insecurities in the process. No matter how wild our mind might get, all we do at this point is continue to sit, because since our body is confined, mind will always find its own way back.

Sitting still, we breathe in and out as usual. In most Tibetan meditation instructions, unlike Burmese or Sri Lankan style, our eyes remain open, readying us for Tantric practise in the future.

So we may blink as necessary. And we may swallow saliva as necessary. Otherwise, we do nothing else whatsoever. Please yawn, scratch and squirm now before we begin. For the next twenty minutes we will meditate. Do not yield to bodily impulses. And if your mind gets anxious for the time to be over, just watch that mind of impatience.

Are we ready? Starting now.

Parting from the Four Attachments

Sachen Kunga Nyingpo’s Lojong Shenpa Shidrel

The Mind-training of Parting from the Four Attachments

With commentary by Dzongsar Jamyang Khyentse Rinpoche

Given at the International Buddhist Academy

Boudha, Kathmandu, Nepal

June 2-11, 2009

Arranged according to Jetsün Trakpa Gyaltsen’s commentary

Siddhartha’s Intent International

SI Canada, SI Western Door, SI Europe, SI Hong Kong, SI Taiwan,

SI Australia, SI India, SI Bhutan, SI Mexico, SI Japan

© 2012 by Siddhartha’s Intent

https://siddharthasintent.org/publications/parting-from-the-four-attachments/

[therogerclarkfanclub]

"The Healing Power of Meditation: Leading Experts on Buddhism, Psychology, and Medicine Explore the Health Benefits of Contemplative Practice"

Authors: Andy Fraser (Editor), Daniel Goleman (Foreword) Narrated by: Roger Clark Release Date: December 9, 2014 Length: 7 hours, 26 minutes

👇 Care to listen to a sample of this audiobook? Click on the media player below 👇

Overview:

Regular meditation practice has a powerful impact on the mind and body, rewiring the brain and bringing us all kinds of benefits: contentment and well-being, resilience and focus, better mental and physical health, and greater empathy and compassion. This wide-ranging anthology brings together pioneering Tibetan Buddhist teachers, scientific researchers, and health professionals to offer fascinating perspectives on the mind and emotions, new studies, and firsthand accounts of how meditation is being applied to great effect in health and social care today.

• Sogyal Rinpoche and Jetsün Khandro Rinpoche on how meditation unlocks the mind’s healing power.

• Jon Kabat-Zinn on the benefits of mindfulness in mainstream health care.

• Clifford Saron on the Shamatha Project, the most comprehensive study of the effects of meditation ever conducted.

• Sara Lazar on what happens to our brain when we meditate.

• Erika Rosenberg on how meditation helps us relate better to our emotions

• Dr. Lucio Bizzini, MD, on how Mindfulness-Based Cognitive Therapy is used to treat depression.

• Ursula Bates on how mindfulness supports terminally ill patients as they approach the end of their lives.

Plus chapters from other innovators who apply meditation in health care and social work: Dr. Edel Maex, MD, Dr. Cathy Blanc, MD, Rosamund Oliver, and Dr. Frédéric Rosenfeld, MD.

The Healing Power of Meditation is available from:

Audiobook: Audible

Paperback: Barnes & Noble,

Ebook: Barnes & Noble, Google Play, Rakuten Kobo

May be available from your local library via Overdrive + Libby app

TIP: If you want to find more audiobooks from Roger, you can click on the "Roger's Audiobooks" tag or in the search bar type Roger Clark Audiobooks. You can also check out my pinned post 😉 Happy Listening!

[vajranam]

Milarepa Guru Yoga

Milarepa

Courtesy of Himalayan Art Resources

༄༅། །རྗེ་བཙུན་བཞད་པ་རྡོ་རྗེའི་བླ་མའི་རྣལ་འབྱོར་བཞུགས་སོ། །

Guru Yoga of Jetsün Shepa Dorje

by Jamyang Khyentse Chökyi Lodrö

 ན་མོ་བྷཊྚ་རཱ་ཀ་ཡེ།

Namo bhaṭṭarārāya!

 མཚན་ཙམ་ཐོས་པས་ངན་འགྲོ་ཡི། ། སྡུག་བསྔལ་མཐའ་དག་སེལ་མཛད་པ། ། མི་ལ་རྗེ་ཡི་ཞབས་བཏུད་ནས། ། བླ་མའི་རྣལ་འབྱོར་ཉུང་ངུར་དབྱེ། །

The mere sound of your name is enough To dispel the sufferings of the lower realms. Lord Mila, bowing down at your feet, I shall here set out a brief guru yoga.

Refuge & Bodhicitta

དེ་ལ་དང་པོ་སྐྱབས་སེམས་ནི།

First, to take refuge and generate bodhicitta:

མཁའ་མཉམ་འགྲོ་དྲུག་སེམས་ཅན་རྣམས། །

khanyam dro druk semchen nam

Sentient beings of the six classes throughout the whole of space

བླ་མ་མཆོག་ལ་སྐྱབས་སུ་མཆི། །

lama chok la kyab su chi

Take refuge in the supreme guru.

སྲིད་པའི་མཚོ་ལས་སྒྲོལ་བ་ཡི། །

sipé tso lé drolwa yi

To find freedom from the ocean of saṃsāric existence,

སྨོན་འཇུག་བྱང་ཆུབ་མཆོག་སེམས་བསྐྱེད། །

mönjuk changchub chok semkyé

I set my mind that upon supreme awakening, in aspiration and in action.

དངོས་གཞི་རྟེན་བསྐྱེད་ནི།

Main Practice

Visualization

ཨཿ རང་སྣང་དག་པའི་ཞིང་ཁམས་ཆེ། །

ah, rangnang dakpé shyingkham ché

Ah. My own perception is a vast realm of purity.

མཆོད་སྤྲིན་རྒྱ་མཚོས་བཏེགས་པའི་དབུས། །

chötrin gyatsö tekpé ü

In its centre, supported by vast clouds of offerings,

པད་དཀར་ཟླ་བ་རྒྱས་པའི་སྟེང་། །

pekar dawa gyepé teng

Upon a white lotus and full moon disc

རྣལ་འབྱོར་དབང་ཕྱུག་མི་ལ་རྗེ། །

naljor wangchuk mi la jé

Is the lord of yogis, precious Milarepa.

དཀར་སྔོ་མཛེས་འཛུམ་ལྕང་ལོ་འཕྱང་། །

kar ngo dzé dzum changlo chang

He is pale blue, handsome and smiling, with long braided locks.

ཕྱག་གཡས་སྙན་གྱི་ཐད་ཀར་གཏོད། །

chak yé nyen gyi tekar tö

His right hand is held at the level of his ear;

གཡོན་པ་ས་གནོན་པུས་སྟེང་བཀབ། །

yönpa sa nön pü teng kab

His left, in the earth-touching mudrā, covers his knee.

གཅེར་བུ་ཨང་རག་རས་གཟན་གསོལ། །

cherbu ang rak ré zen sol

He is naked but for a loincloth and cotton shawl,

ཞབས་གཉིས་ཕྱེད་སྐྱིལ་སྟབས་ཀྱིས་བཞུགས། །

shyab nyi chekyil tab kyi shyuk

And is seated with his two legs loosely crossed.

གནས་གསུམ་འབྲུ་གསུམ་འོད་འཕྲོས་པས། །

né sum dru sum ö tröpé

Light shines out from the three syllables at his three centres

ཡེ་ཤེས་སྤྱན་དྲངས་དབྱེར་མེད་གྱུར། །

yeshe chendrang yermé gyur

To invite the wisdom form, who dissolves into him indivisibly.

བླ་མ་མཆོག་ལ་བདག་སྐྱབས་མཆི། །

lama chok la dak kyab chi

I take refuge in the supreme guru.

སྡིག་པ་མི་དགེ་སོ་སོར་བཤགས། །

dikpa mi gé sosor shak

I confess my misdeeds and harmful actions, one by one.

སོགས་རྒྱུན་བཤགས་བྱ། སྤྲོ་ན་མཎྜལ་ཕུལ།

Continue with the daily confession practice. Should you wish to practise more elaborately, offer the maṇḍala.

རྗེ་དྲན་པ་ཙམ་གྱིས་གདུང་བ་སེལ། །

jé drenpa tsam gyi dungwa sel

Precious lord, merely to remember you banishes all ills.

སྲིད་ཞིའི་རྒུད་པ་སྐྱོབ་མཛད་པ། །

sishyi güpa kyob dzepa

You who save from the strains of existence and quiescence,

བཞད་པ་རྡོ་རྗེར་གསོལ་བ་འདེབས། །

shyepa dorjér solwa deb

Shepa Dorje, to you I pray:

རྟག་ཏུ་བདག་ལ་བྱིན་གྱིས་རློབས། །

taktu dak la jingyi lob

Always inspire me with your blessings,

མཆོག་དང་ཐུན་མོང་དངོས་གྲུབ་སྩོལ། །

chok dang tünmong ngödrub tsol

And bestow supreme and ordinary attainments.

ཞེས་��ང་།

Mantra Recitation

ཨོཾ་ཨཱཿགུ་རུ་ཧ་སྱཱ་བཛྲ་སརྦ་སིདྡྷི་ཧཱུྃ།

om ah guru hasya benza sarwa siddhi hung

oṃ āḥ guru hāsya vajra sarva siddhi hūṃ1

ཅི་ནུས་བཟླ།

Recite the mantra as many times as you can.

དཔལ་ལྡན་རྣལ་འབྱོར་དབང་ཕྱུག །

palden naljor wangchuk

Glorious guru, lord of yogins,

དྲན་མཆོག་བཞད་པ་རྡོ་རྗེ། །

dren chok shyepa dorjé

Supreme object of recollection Shepa Dorje,

རྗེ་བཙུན་ཐོས་པ་དགའ་བར། །

jetsün töpa gawar

Venerable Töpa Ga, ‘Joyous to Hear’,

རྩེ་གཅིག་གསོལ་བ་འདེབས་ན། །

tsechik solwa deb na

As I pray to you single-pointedly,

བྱིན་རླབས་དབང་བསྐུར་སྩོལ་ཅིག །

jinlab wangkur tsol chik

Inspire me with your blessings and grant empowerment.

བླ་མའི་གསང་གསུམ་འོད་ཟེར་ལས། །

lamé sang sum özer lé

From the light rays at the guru's three secrets,

ཨོཾ་ཨཱཿཧཱུྃ་དང་སྭཱ་ཧཱ་འཕྲོས། །

om ah hung dang soha trö

The syllables oṃ, āḥ, hūṃ and svāhā emerge

རང་གི་གནས་བཞིར་ཐིམ་པ་ལས།

rang gi né shyir timpa lé

And dissolve into my own four centres,

སྒྲིབ་དག་དབང་དང་དངོས་གྲུབ་ཐོབ། །

drib dak wang dang ngödrub tob

Purifying obscurations and conferring empowerment and siddhis.

སྐུ་བཞིའི་ས་བོན་རྒྱུད་ལ་བཞག །

ku shyi sabön gyü la shyak

The seeds of the four kāyas are implanted in my mindstream.

བླ་མ་རང་ཐིམ་དབྱེར་མེད་ངང་། །

lama rang tim yermé ngang

The guru dissolves into me, inseparably.

མ་བཅོས་རང་བབས་ཕྱག་རྒྱ་ཆེ། །

machö rangbab chakgya ché

And I rest in that natural and unaltered state of Mahāmudrā.

དུས་གསུམ་དུས་མེད་རྟག་པར་སྐྱོང་། །

dü sum dümé takpar kyong

Sustaining an experience of timelessness beyond past, present and future,

སྣང་སྲིད་ཕྱག་རྒྱ་ཆེན་པོར་བལྟ། །

nangsi chakgya chenpor ta

I look into the Great Seal of appearance and existence.

ཞེས་མཉམ་པར་བཞག །

Rest in equipoise.

ཐུན་ལས་ལྡང་བ་ན། དགེ་བསྔོ་སོགས་བྱ།

When you rise from the session, dedicate the virtue and so on.

རྗེས་ཐོབ་བླ་མའི་ལམ་ཁྱེར་དང་མ་བྲལ་བར་བྱའོ། །

During the post-meditation, never fail to integrate the practice of the guru.

 ཅེས་པའང་ལྭ་དཀར་བསོད་རྒྱལ་ནས་རྩེད་མོའི་ཚུལ་དུ་འདི་འདྲ་བྲིས་ཤིག་ཅེས་བསྐུལ་བས་མཚམས་སྦྱར་ཏེ། འཇམ་དབྱངས་ཆོས་ཀྱི་བློ་གྲོས་པས་མཚུར་ཕུ་སྟོད་ལུང་གི་དགོན་པ་འཇིག་རྟེན་དབང་ཕྱུག་དགྱེས་པར་རོལ་པའི་གཟིམ་ཁང་ལྷ་ཁང་རྣམ་ཐར་སྒོ་གསུམ་དུ་བྲིས་པ་འདིས་ཀྱང་བླ་མ་རྗེ་བཙུན་ཆེན་པོའི་བྱིན་བརླབ་མྱུར་དུ་འཇུག་པའི་རྒྱུར་གྱུར་ཅིག། སརྦ་དཱ་མངྒ་ལཾ།། །།

When Lakar Sogyal playfully asked me to write something of this kind, I, Jamyang Chökyi Lodrö, wrote this in the monastery of Tsurphu Tölung in the residence known as Display that Delights the Lord of the World in its Three Doors of Liberation temple. May this become a cause for the blessings of the great reverend guru to infuse us all. Sarvadā maṅgalaṃ.

 | Translated by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön Sogyal Trust, 2020.

 'Jam dbyangs chos kyi blo gros. "rje btsun bzhad pa rdo rje'i bla ma'i rnal 'byor//" in gsung 'bum/_'jam dbyangs chos kyi blo gros/ (dbu med/). TBRC W21813. 8 vols. Gangtok: Dzongsar Khyentse Labrang, 1981–1985. http://tbrc.org/link?RID=W21813 Vol. 1: 435–437

 Version: 1.2-20211029

↑ The mantra incorporates the Sanskrit version of Milarepa's name Shepa Dorje, i.e., Hāsya Vajra.

[mahayanapilgrim]

Milarepa's Lofty Cave at the Central Rock Fortress, Gungthang, Upper Mangyul, Tibet

Milarepa's meditation cave entitled Cave at the Horse-Tooth of the White Cliff, Dragkar Taso Phug (brag dkar rta so phug), which is one of the six well-known caves at the high mountain cliffs. Dragkar Taso Phug is also known as the Central Rock Fortress or Üma Dzong (dbu ma rdzong) and therefore this place is more fully known as the Cave at the Central Rock Fortress of the Horse-Tooth White Cliff or Üma Dzong Dragkar Taso Phug (dbu ma rdzong brag dkar rta so phug) at Gungthang in Upper Mangyul (stod mang yul gung thang), South-Western Tibet.

According to oral history there are two caves where Milarepa altogether practiced for nine years. First, he practiced at the lower cave known as Horsetooth-like White Cliff (brag dkar rta so phug) for three years before he continued his practice at the upper Windy Garuda-like Red Cliff (brag dmar khyung rlung phug) for six years.

Finally, he practiced at an even higher place, the top of a rock cliff, from where he departed like a soaring garuda bird.

On top of lofty rock cliff also known as Horse-Tooth of the White Cliff, which is dramatically viewed from its base, is one of the most important places where Milarepa attained realization and as a sign he left his retreat place soaring up into the sky (nam mkha' Iding ba/nam mkha' phur ba).

Thus, the top of the cliff became known as Milarepa's Sacred Place of Flight (mi la ras pa'i 'phur sa gnas). Soon the place became enshrined within a small white building known as Jetsün Milarepa's Central Rock Fortress from where he left soaring up into the sky (rje btsun nam mkha' phur sa'i dbu ma rdzong)

At the western wall of the small building some ancient murals are preserved, while the other walls are decorated with new paintings containing Milarepa's life and liberation. In front of a former small window is as a new shrine with a statue of Milarepa.

Pic 1,2,6: Drakar Taso

Pic 3,4,5: Milarepa, Marpa, Gampopa statues in Drakar Taso

[poetyca]

Meditazione – Meditation – Jetsün Khandro Rinpoche

Meditazione

Alcuni credono che la meditazione sia la vera pratica e che la post-meditazione stia solo tornando alla vita normale.

Tuttavia,il vero punto di vista è che la meditazione è solo un preliminare per la consapevolezza che dobbiamo praticare sempre.

La vera meditazione inizia quando ci alziamo dal cuscino.

—Jetsün Khandro Rinpoche

#pensierieparole

Meditation

Some believe that meditation is the real practice, and that post-meditation is just returning to normal life.

However, the true view is that meditation is only a preliminary for the mindfulness that we must practice always.

Real meditation starts when we get off the cushion.

—Jetsün Khandro Rinpoche

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[ani-tsultrim-wangmo]

The vast expanse of insight,

Is the natural state of all things.

In it, whatever you do is all right,

However you rest, you are at ease.

This was said by Jetsün Padmasambhava

And the great siddha Saraha.

~ Nyoshul Khen Rinpoche

寬廣的洞察力，是萬物的自然狀態。

於其中，一切所做均沒問題。

無論你如何安住，皆是自在。

此乃至尊蓮花生大師，及大成就者薩拉哈所說。

~ 紐舒堪仁波切

[garywonghc]

Supplication to Padmasambhava 2 of 2

by Russell Rodgers

O Jetsün Guru Rinpoche, Refuge of all beings in the three realms, Consider your vow. Dispel outer, inner and secret obstacles.

Jetsün is an honorific term for especially revered gurus. The three realms refer to the realm in which we live, and the form and formless god realms. These latter two are accessed in some meditation experiences, but are regarded as not being particularly spiritually relevant to our path.

Outer obstacles are obstacles in the environment, such as not having enough money to attend a dharma program. Inner obstacles refer to the physical sicknesses and conflicting emotions that happen in one’s own person. Secret obstacles have to do with the loss of one’s awareness of sacred outlook. When this loss happens, one can fall into confused projections of self and other, friend and enemy, good and bad.

When the pure four truths are propagated…..

The pure four truths refer to the “Four Noble Truths”: The first is the truth that the human condition is marked by perpetual dissatisfaction, suffering and anxiety. The second refers to the source of that condition: the belief in a self and the web of concepts that are created around that. The third truth is that one is sometimes released momentarily, just long enough so that one realises that suffering, anxiety and dissatisfaction are unnecessary. The fourth is the truth of the path: how to stabilise that release from suffering.

If misfortunes of malicious maras arise….

Maras are seductive spirits: personifications of four basic neurotic tendencies. First is skandha-mara, the seduction of belief in a solid, permanent, unitary self. Klesha-mara refers to the seduction of confused emotions, and believing them to be the truth about reality. Devaputra-mara is the unbalanced pursuit of pleasure and accompanying ignorance of the signals of pain. Attachment to blissful states of meditation is part of this mara. Yama-mara is death, which interrupts one’s practice unless one knows how to include death as path. This mara is also connected with the fear of death, or simply the fear of losing reference points and experiencing groundlessness. Losing ground, or the fear of it, is at the root of much neurosis.

O Guru Shakya Senge, Dispel outer, inner, and secret obstacles.

Padmasambhava had different names at different periods of his life. These names reflected the kind of energy that he was manifesting at that time. Shakya Senge (Tibetan for “lion of the Shakya clan”) was the name that he was given when he received ordination. Although he was said to be enlightened from birth, in this phase he demonstrated the importance of relating to the monastic tradition. As Shakya Senge, he appears in iconography wearing monk’s robes, sitting in lotus posture, holding a begging bowl in his left hand and a vajra in the right. Sakya Senge shows Guru Rinpoche’s mastery and protection of the foundation teachings of the dharma.

When the bodhichitta path of aspiring and entering is propagated, If there arise misfortunes of mãras causing one to harm others,

The bodhichitta path refers to the Mahayana. At first we “aspire” to awaken our hearts towards others. This aspiration is formalised with the bodhisattva vow. We actually “enter” that path when we begin to practice the six paramitas. The paramitas are practices based on enlightened activities. Our basic inspiration may come from a brief glimpse of natural, spontaneous awakened heart, but our practice of that may feel somewhat awkward and artificial because we have conceptualised projection of what compassion and emptiness are. Through practice, we get closer and gradually “enter” into genuine, spontaneous, non-conceptual awakened heart. At this point, we are able to practice the paramitas fully.

O Guru Loden Choksi, Dispel outer, inner, and secret obstacles.

The name “Loden Choksi” was given to Padmasambhava after he had studied under many vajra masters and accomplished many Vajrayana practices. He became the guru of the king of Sahor in India. Loden Choksi is depicted in royal robes, wearing a white turban on his head and a mirror around his neck. Through his miraculous ability to deal with whatever threats, difficulties, and obstacles arose, Loden Choksi manifested invincibility. Whatever obstacles arose, these became adornments for him.

When the chariot of vajrayãna Is brought into the world, If the perverted aspirations of barbarians run rampant…..

The Vajrayana teachings are powerful: they accept the world as it is, within self-existing sacredness and non-ego. Sometimes people pervert these teachings out of a desire to capture the power of Vajrayana by twisting the teachings to enhance ego. One common way to twist the teachings is to say that since everything is sacred, it doesn’t matter what one does. In this case, there is usually a lot of ego happening on the side of the person doing the action, and a lack of understanding of karma and compassion. In this case sacredness or basic goodness is not based on pure nowness, but on a concept of sacredness or basic goodness.

….O Guru Dorje Trolö, Dispel outer, inner, and secret obstacles.

Dorje Trolö is a wrathful manifestation of Padmasambhava, with a red face and three eyes, biting his lower lip with his fangs, wielding a vajra in his right hand and a phurba (three bladed dagger) in his left, standing on a pregnant tigress. Both he and Senge Dradrok are crazy wisdom forms; they transmute the poisonous confusion of samsara into spontaneous wisdom activity. In The Sadhana of Mahamudra, the form and the activity of Dorje Trolö is unified with that of Karma Pakshi, the second Karmapa. Dorje Trolö is the form that Padmasambhava manifested when he came to Tibet and encountered Tibetan religion and culture, which was much more earthy than the Indian religion of the time. However, that culture still had a dualistic relationship between man and the gods, and between man and the external world. Dorje Trolö, because he lived in non-duality himself, exploded this duality through his own example. He also left “terma,” teachings that were not appropriate during his time, but would be at a later date. The Vidyadhara found several of these in the form of yellow scrolls when he was still a teenager in Tibet. The Sadhana of Mahamudra is an example of a terma, although the Vidyadhara discovered it without the aid of a written text.

When the three yãnas of the excellent Great Eastern Sun Are propagated and established, If mãra-hordes of gyalgongs and senmos gather, O Guru Senge Dradok, Dispel outer, inner, and secret obstacles.

Usually, the three yãnas refer to the Hinayana, Mahayana and Vajrayana. Putting them in the context of the “Great Eastern Sun” highlights these in a different light. In this case it refers to the Shambhala teachings for creating an enlightened society, based on fundamental human dignity and wisdom. Guru Senge Dradok (Tibetan for “Lion’s Roar”): is another wrathful manifestation of Padmasambhava. He appears as a defender of the dharma and great magician: dark blue, with three eyes, fangs, trampling on human corpses, wearing a tiger skin skirt, hair streaming upwards, with a crown of five small skulls and a necklace of human heads, surrounded by flames of wisdom and wrathful compassion.

Trungpa Rinpoche commented that, when presented with a problem based on some kind of misunderstanding of reality, Senge Dradruk was not afraid to meet those who were presenting the problem, on their own ground. He did not try to block them. Instead, mixing his presence with theirs had the effect of accelerating the natural course of problem towards dissolution. This happens because confusion is based on concepts, and concepts need to be maintained by effort in the face of actual reality. Since he was not attached to the “this-ness” of himself, he wasn’t afraid of the “that-ness” of the world. The chant specifically mentions gyalgongs, or “monk demons,” who provoke competitive aggression by perverting the dharma with their analytical preconceptions. They transform dharmic vision into politics and sectarian strife. Senmos are female demons who seduce the practitioner into samsaric passion through sensual fascination.

Just as at Hepo Hill at glorious Samye, You bound by oath devas and rãkshasas, So utterly destroy these obstacles of mãras. Consider well your former vow of compassion. Destroy outer, inner, and secret obstacles. Dispel the döns who bring darkness to the world.

Samye was the first monastery built in Tibet. During the building of the monastery, there were many misfortunes and obstacles. It seemed as though what was built in the day was being dismantled at night by devas and rãkshasas – gods and demons. Padmasambhava was invited to turn things around, and he did it in such a way that the environmental situation began to work for, rather than against the building of the monastery. Hepo Hill is near Samye, where Padmasambhava tamed the local deities who were interfering with the establishment of dharma in Tibet. Döns are malicious spirits whose attacks are associated with lack of mindfulness on the part of the practitioner.

O Mahaguru, compassionate one, There is no other hope but you. Please issue your command to the ocean of dharmapãlas So they will destroy all obstacles without exception.

Because Padmasambhava had tamed the obstructing spirits and energies to the service of the dharma, they became dharmapãlas, or protectors of teachings. We might wonder what that means for our own culture.

[vajranam]

Aspiration Of Prayer

༄༅། །མཁའ་སྤྱོད་ཞལ་བཟང་བལྟ་བའི་སྨོན་ལམ་བཞུགས་སོ།།

An Aspirational Prayer to Behold the Beautiful Face of Khecharī

by Tsarchen Losal Gyatso

 ན་མོ་བཛྲ་ཙཎྜ་ལི་ཡེ།

Namo Vajra Chandaliye!

མཐའ་ཡས་རྒྱལ་བའི་བདེ་སྟོང་ཟློས་གར་ནི། །

tayé gyalwé detong dögar ni

From the dance of bliss-emptiness of limitless conquerors,

སྲིད་ཞིའི་མིག་འཕྲུལ་ཅིར་ཡང་འཆར་བ་ལས། །

sishyi miktrul chiryang charwa lé

Appearing as so many visual illusions of saṃsāra-nirvāṇa;

དེང་འདིར་མཁའ་སྤྱོད་དཔལ་མོ་ཡིད་འོང་མ། །

dengdir khachö palmo yi ong ma

Henceforth, now, glorious Khecharī, Attractive One,

སྙིང་ནས་དྲན་ནོ་འཁྱུད་པའི་བརྩེ་དགས་སྐྱོང་། །

nying né dren no khyüpé tsé gé kyong

With my heartfelt recollection, protect with a joyful loving embrace.

 འོག་མིན་ཞིང་ན་ལྷན་སྐྱེས་རྒྱལ་ཡུམ་མ། །

womin shying na lhenkyé gyalyum ma

In Akaniṣṭha is the innate Mother of the conquerors,

ཉེར་བཞིའི་ཡུལ་ན་ཞིང་སྐྱོང་ཌཱ་ཀི་མ། །

nyershyi yul na shyingkyong daki ma

At the twenty-four places — the realm born ḍākinīs,

ནོར་འཛིན་ཁྱབ་པའི་ཀརྨ་མུ་ཏྲ་མ། །

nordzin khyabpé karma mu tra ma

Pervasive wealth-holders — karmamudrās;

རྣལ་འབྱོར་བདག་གི་སྐྱབས་མཆོག་རྗེ་བཙུན་མ། །

naljor dak gi kyab chok jetsünma

Holy One, be the Refuge Lord of me the yogi.

 ཁྱོད་ནི་སེམས་ཉིད་སྟོང་པའི་རང་རྩལ་སྟེ། །

khyö ni semnyi tongpé rang tsal té

You are the manifestation of my own mind of emptiness,

རྡོ་རྗེའི་གྲོང་ན་ཨེ་དབྱིངས་བཾ་གྱིས་དངོས། །

dorjé drong na é ying bam gyi ngö

The actual VAṂ in the E space of the vajra city;

སྒྱུ་མའི་གླིང་ན་འཇིགས་རུང་སྲིན་མོ་དང་། །

gyumé ling na jikrung sinmo dang

As a frightful rakṣasī of the island of illusion and

འཛུམ་དཀར་གཡོ་བའི་ལང་ཚོ་གསར་པ་སྟོན། །

dzum kar yowé langtso sarpa tön

A bright smiling youth — clearly revealed.

 བདག་གིས་ཇི་ལྟར་བཙལ་ཡང་འཕགས་མ་ཁྱོད། །

dak gi jitar tsal yang pakma khyö

I, not having found anything determined to be

བདེན་པར་གྲུབ་པའི་ངེས་པ་མ་རྙེད་ནས། །

denpar drubpé ngepa ma nyé né

Truly established, although searching, however much;

སྤྲོས་པས་དུབ་པའི་སེམས་ཉིད་གཞོན་ནུ་དེ། །

tröpé dubpé semnyi shyönnu dé

The mind of that person wearied by elaborations,

བརྗོད་བྲལ་ནགས་ཀྱི་ཁང་བུར་ངལ་གསོ་རྟེན། །

jödral nak kyi khang bur ngalso ten

Takes rest in the forest shelter free of expression.

 ཨེ་མ་ད་ནི་ཌཱ་ཀི་དབྱིངས་ནས་བཞེངས། །

ema dani daki ying né shyeng

Ema! Now Ḍākinī, arise from space; from the Śrī Heruka,

ཧེ་རུ་ཀ་དཔལ་རྒྱུད་ཀྱི་རྒྱལ་པོ་ལས། །

heruka pal gyü kyi gyalpo lé

King of Tantras, protect by the truth of the saying;

རྡོ་རྗེ་བཙུན་མོ་ཉེ་བའི་སྙིང་པོ་མཆོག །

dorjé tsünmo nyewé nyingpo chok

Accomplishment is through reciting the excellent

བཀླག་པས་འགྲུབ་ཅེས་གསུངས་པའི་བདེན་པས་སྐྱོངས། །

lakpé drub ché sungpé denpé kyong

Near-essence mantra of the Vajra Queen.

 ཨོ་ཌི་བི་ཤའི་བས་མཐའི་ནགས་ཁྲོད་དུ། །

o di bishé wé té naktrö du

In a secluded forest of Oḍḍiyāna,

གྲུབ་པའི་དབང་ཕྱུག་རྡོ་རྗེ་དྲིལ་བུ་བ། །

drubpé wangchuk dorjé drilbu ba

After protecting the lord of siddhas, Vajra Ghaṇṭapa;

འཁྱུད་དང་ཙུམྦྷའི་བདེ་བས་རྗེས་བསྐྱངས་ཏེ། །

khyü dang tsumbhé dewé jé kyang té

With the bliss of an embrace and kiss,

ཁ་སྦྱོར་མཆོག་གིས་རོལ་ཞིང་བདག་ཀྱང་སྐྱོངས། །

khajor chok gi rol shying dak kyang kyong

[You] led to the realm of Khechara; likewise also protect me.

 གངྒཱའི་གླིང་དུ་རྗེ་བཙུན་ཀུ་སཱ་ལིས། །

ganggé ling du jetsün kusali

From an island in the Ganga, the holy Kushali

མངོན་སུམ་ནམ་མཁའི་དབྱིངས་སུ་འཁྲིད་པ་དང་། །

ngönsum namkhé ying su tripa dang

Was actually led to the expanse of space,

དཔལ་ལྡན་ནཱ་རོ་ཏ་པ་རྗེས་བཟུང་ལྟར། །

palden na ro tapa jezung tar

And after, glorious Nāropa was taken; likewise,

བདག་ཀྱང་མཁའ་སྤྱོད་དགེ་བའི་གྲོང་��ུ་ཁྲིད། །

dak kyang khachö gewé drong du tri

Lead me also to Khechara, the city of Joyful Ones.

 རྩ་བརྒྱུད་བླ་མ་མཆོག་གི་ཐུགས་རྗེ་དང་། །

tsa gyü lama chok gi tukjé dang

Through the compassion of the root and lineage [gurus] and the

རྒྱུད་ཆེན་གསང་མཐའི་མྱུར་ལམ་ཟབ་ཁྱད་དང་། །

gyü chen sang té nyurlam zab khyé dang

Superior swift path of the profound, ultimate secret, great Tantra;

རྣལ་འབྱོར་བདག་གིས་ལྷག་བསམ་དད་པའི་མཐུས། །

naljor dak gi lhaksam depé tü

With the power of a pure unusual attitude, may I the yogi,

མཁའ་སྤྱོད་དགའ་མའི་འཛུམ་ཞལ་མྱུར་མཐོང་ཤོག །

khachö ga mé dzum shyal nyur tong shok

Quickly see the smiling face of the Joyful One, Khecharī.

 ཅེས་ཀྱང་ཐོལ་བྱུང་དུ་སྨྲས་སོ།།

Written spontaneously by Tsarchen Vajradhara

.

[lion-roar]

Dukkha por ser separado de lo placentero

Siempre me ha gustado la música. En el último año he comenzado a adentrarme al género ambient y ha sido algo que he disfrutado ampliamente; aprender que existe música que tiene tintes meditativos y que, idealmente, te lleva a un estado contemplativo fue un descubrimiento genial. En las últimas semanas me acerqué a  un miembro de la Orden Budista Triratna precisamente porque me enteré que hacía música de este género. Estaba muy emocionado de conocer a alguien que compartiera dos aspectos de la vida que amo: el dharma y la música ambient. He platicado con él y hoy recibí un correo de su parte en el que me envió un poco de su música. ¡Estaba muy emocionado! La descargué y conecté mis audífonos. Cabe mencionar que estos audífonos los había comprado recientemente precisamente con la intención de escuchar ambient con ellos. Eran audífonos relativamente buenos y un poco caros, pero sabía que valdrían la pena. Cuando presioné el botón de play me sorprendió mucho que el sonido sólo salía de una de las bocinas de los audífonos; creí que tal vez así era la canción pero todas se escuchaban igual. Pensé que tal vez era la computadora e intenté conectarlos a mi celular tan sólo para darme cuenta de que eran ellos los que estaban fallando.

Ahora que lo escribo me doy cuenta de que suena a que estoy siendo un poco exagerado o dramático puesto que sólo son un par de audífonos, pero la realidad es que cuando me enteré de que estaban rotos, me sentí bastante mal. Dukkha es un término en pali que se puede traducir de algunas maneras distintas, por ejemplo: sufrimiento; dolor; miseria; agonía; incomodidad o insatisfactoriedad. Además de las múltiples acepciones de la palabra dukkha también existen distintos tipos de dukkha. Está el dukkha que surge por el dolor físico, dukkha que surge por el cambio o perdida y dukkha que viene con la existencia misma. El tipo de dukkha que experimenté esta mañana fue el que se origina debido al cambio; para ser más específico, fue dukkha que surgió por haber sido separado de algo que me provocaba placer. 

Puedo notar que muchas veces sobreestimo mi progreso espiritual, ya que es común que llegue a pensar: “¡Qué fortuna que ya no tengo muchos apegos! ¡Voy tan bien!” No tengo apegos siempre y cuando todo se mantenga igual, pues cuando hay un cambio o cuando soy separado de algo, veo que mis impresiones anteriores no eran muy acertadas. Una enseñanza tradicional tibetana de Jetsün Drakpa Gyaltsen habla de cuatro apegos: el apego a esta vida, el apego al samsara, el apego al interés propio y el apego a la existencia propia. La situación que tuve en la mañana me hace pensar en mi apego al samasara, puesto que, si estuviera convencido de que todas mis energías están dirigidas en el nirvana y que mi interés por el samsara estuviera extinto, no me preocuparía perder mis audífonos, ¿no es así? 

El cambio es paulatino y el desarrollo es gradual. Celebro haber podido darme cuenta de lo que pasó y aspiro a, con mucho amor, ir aprendiendo a dejar ir mis expectativas de cómo debe ser la vida. 

[budaenlayerba]

Aniversario de Jetsün Dragpa Gyaltsen

Hoy se celebra el aniversario del Parinirvana de Jetsün Dragpa Gyaltsen (1147 - 1216), el tercer de los maestros fundacionales de la tradición Sakya y probablemente uno de los más importantes maestros dentro del período Sarma del Tíbet.

Hijo del fundador de la escuela, Sachen Kunga Nyingpo y discípulo de su hermano mayor, Loppon Sonam Tsemo, Dragpa Gyaltsen tuvo desde su comienzo una serie de signos auspiciosos. Su madre, Machig Ödron, tuvo un sueño de que un príncipe de los Nagas quería renacer; al mes, se dió cuenta de que estaba embarazada.

Dragpa Gyaltsen fue un maestro laico, pero fue respetado hasta por Sakya Sribhadra, quizás el más importante de los maestros monacales de la época. La voracidad por el conocimiento se puede ver en sus escritos, para mi opinión, casi los más elaborados de la tradición tibetana, solo eclipsada por su discípulo y sobrino Sakya Pandita. De sí mismo, Dragpa Gyaltsen decía “No soy alguien que recibió muchas enseñanzas de muchos maestros, sino alguien que ha leído muchos textos”. Sin embargo, era respetado por su poder mágico y habilidades yógicas.

Cuenta una historia que cuándo Sakya Sribhadra viajaba al Tíbet, un espíritu con siete tumores lo seguía. El espíritu había sido un practicante devoto de Yamantaka, pero no habiendo generado Bodhicitta ni practicado la etapa de perfeccionamiento, renación como un Gyalpo poderoso. Cuándo Dragpa Gyaltsen vió a Sakya Sribhadra llegar con el espíritu persiguiéndolo, puso su Vajra y Campana en el aire y lo expulsó del Tíbet. El espíritu se fue al este, más allá de los límites del país y aún hoy intenta entrar, pero no lo consigue aún; se une a caravanas de gente pudiente para poder vivir de forma holgada pero es repelido en el borde de Amdo.

Jetsün Dragpa Gyaltsen murió a los 70 años, dejando una promesa: de vivir una vida en Sukhavati, otra en la tierra de la Luz Dorada y finalmente alcanzar el Mahamudra. Hoy se lo recuerda ¡que pronto alcancemos su estado!