Impermanence

Impermanence

An old tree fell over

In the rain

Crushing a bench

In the park.

This dirty yogin

Has much to do

Before falling over.

In the moment

There is nothing to do.

Karma can be explained easily

Truly understanding karma will enable us to tolerate our present circumstances and will teach us how to abandon suffering in the future.
Karma can be explained very easily; love is the cause of happiness; self-grasping is the cause of suffering. 

H.E. Garchen Rinpoche

 

Heart Nectar of the Saints

A Prayer of Aspiration

That Condenses the Essence

Of the Oral Teachings

By

His Holiness Düdjom Rinpoche

Jigdral Yeshe Dorje

Sole unfailing and unchanging Refuge, Lord of the Mandala,

Most precious and kind Root Guru, hold me with compassion

When I squander the freedoms and endowments,

Ignoring death, providing only for this life.

This fleeting human life, like a dream,

If it’s happy that’s all right, if it’s unhappy, that’s all right.

Without concern for happiness or sorrow,

May I constantly practice the Supreme Teaching.

This mortal existence, like a candle in the wind,

If it’s long that’s all right, if it’s short that’s all right.

Without intensifying the tight grip of the ego,

May I constantly practice the Supreme Teaching.

These intellectual judgments, like the lure of a mirage,

If they’re suitable that’s all right, if they’re not that’s all right.

Discarding, like hay, whatever carries the eight worldly concerns,

May I constantly practice the Supreme Teaching.

This entourage, like a flock of birds in a tree,

If it’s assembled that’s all right, if it’s scattered that’s all right.

Without letting others lead me by the nose,

May I constantly practice the Supreme Teaching.

This illusory body, like a hundred year old house,

If it survives, that’s all right, if it collapses, that’s all right.

Without becoming obsessed by food, clothes, and medicine,

May I constantly practice the Supreme Teaching.

This religious position, like a child’s game,

If it’s kept up, that’s all right, if it’s dropped that’s all right.

Without deceiving myself with numerous diversions,

May I constantly practice the Supreme Teaching.

These gods and demons, like reflections in a mirror,

If they’re helpful that’s all right, if they’re harmful that’s all right.

Without perceiving my own hallucination as enemies,

May I constantly practice the Supreme Teaching.

This delusive talk, like a trackless echo,

If it’s pleasing that’s all right, it it’s unpleasant that’s all right.

Taking the Three Jewels and my own mind as witness,

May I constantly practice the Supreme Teaching.

That which is useless at the time of need, like the antlers of a deer,

If it’s known that’s all right, if it’s unknown that’s all right,

Without simply relying on the various sciences,

May I constantly practice the Supreme Teaching.

These religious possessions, like virulent poisons,

If they come that’s all right, if they don’t that’s all right.

Without devoting my life to sinful, unwholesome means of survival,

May I constantly practice the Supreme Teaching.

This form of greatness, like dogshit wrapped in brocade,

If it’s obtained that’s all right, if it’s not that’s all right.

Having smelled the rot of my own head,

May I constantly practice the Supreme Teaching.

These relationships, like gatherings on a market day,

If they’re loving that’s all right, if they’re spiteful that’s all right,

Cutting the ties of passionate attachment from deep within the heart,

May I constantly practice the Supreme Teaching.

This material wealth, like what’s found in a dream,

If it’s acquired that’s all right, if it’s not that’s all right.

Without deceiving others by flattery and assent,

May I constantly practice the Supreme Teaching.

This rank, like a little bird perch on top of a tree,

If it’s high that’s all right, if it’s low that’s all right.

Without aspiring to that which actually brings sorrow,

May I constantly practice the Supreme Teaching.

This black magic, like a sharpened weapon,

If it’s successful that’s all right, if it’s not that’s all right.

Without buying the blade that will cut off my life,

May I constantly practice the Supreme Teaching.

These recitations, like a parrot’s six syllables,

If they’re repeated that’s all right, if they’re not that’s all right.

Without counting the number of the various practices,

May I constantly practice the Supreme Teaching.

Mere religious discourse, like a mountain cascade,

If it’s eloquent that’s all right, if it’s not that’s all right.

Without thinking of this glibness as Dharma,

May I constantly practice the Supreme Teaching.

The mind quick to judge, like a pig’s snout,

If it’s sharp that’s all right, if it’s dull that’s all right.

Without uselessly digging up the rubble of anger and attachment,

May I constantly practice the Supreme Teaching.

The yogi’s experience, like a stream in summer,

If it expands that’s all right, if it recedes that’s all right.

Without chasing rainbows like a child,

May I constantly practice the Supreme Teaching.

These pure visions, like rain on a mountain top,

If they happen that’s all right, if they don’t that’s all right.

Without giving credence to illusory experiences,

May I constantly practice the Supreme Teaching.

The freedoms and endowments, like a wish-fulfilling gem,

If I do not attain them, there is no way to accomplish Dharma.

When I have them in hand, without letting them spoil,

May I constantly practice the Supreme Teaching.

The glorious Guru, light on the path of liberation,

If I do not meet him, there is no way to realize the true nature.

When I know the way to go, without jumping into the precipice,

May I constantly practice the Supreme Teaching.

The holy Dharma, like a medicine that cures sickness,

If I have not heard it, there is no way to decide what to give up and what to take up,

Distinguishing the beneficial from the harmful, without swallowing the poison,

May I constantly practice the Supreme Teaching.

The alternation of happiness and suffering, like the changing of summer and winter,

If I do not recognize it, there is no way to develop renunciation.

Being certain, I will suffer in turn,

May I constantly practice the Supreme Teaching.

This immersion in Samsara like a stone in deep water,

If I do not get out of it now, I will not be free of it later.

Holding on to the lifeline of the compassionate Three Jewels,

May I constantly practice the Supreme Teaching.

The qualities of liberation, like an island of jewels,

If I am unaware of them, there is no way to develop diligence.

Seeing the unending benefits to be gained,

May I constantly practice the Supreme Teaching.

The life stories of the great saints, like the essence of nectar,

If I am unacquainted with them, there is no way to awaken faith.

When I recognize the real gains and losses,

May I constantly practice the Supreme Teaching.

The aspiration towards enlightenment, like a fertile field,

If I do not cultivate it, there is no way to attain Buddhahood.

Without becoming indifferent to the accomplishment of this great goal,

May I constantly practice the Supreme Teaching.

These thoughts of mine, like a monkey’s antics,

If I do not tame them, there is no way to eliminate my afflictive emotions.

Without falling into all kinds of crazy mimicry,

May I constantly practice the Supreme Teaching.

This attachment to ego, like an inherent shadow,

If I do not give it up, there is no way to reach a peaceful place.

When I recognize the enemy, without befriending it,

May I constantly practice the Supreme Teaching.

The five poisons, like embers glowing in the ash,

If I do not extinguish them, I cannot abide in mind’s self-nature.

Without breeding venomous baby snakes in my bed,

May I constantly practice the Supreme Teaching.

This temperament of mine, like the stiff hide of a butter bag,

If I do not soften it, the Dharma and my mind will never blend.

Without indulging the child that is born from my self,

May I constantly practice the Supreme Teaching.

These ingrained bad habits, like the course of a river,

If I do not eliminate them, I cannot part from the profane.

Without delivering weapons into the hands of the enemy,

May I constantly practice the Supreme Teaching.

These distractions, like the ceaseless rippling of water,

If I do not reject them, there is no way to become steadfast.

When I have the freedom of choice, without devoting myself to Samsara,

May I constantly practice the Supreme Teaching.

The Guru’s blessing, like the warming of earth and water,

If I do not receive it, there is no way to recognize my own true nature.

When I step on the short path, without turning in circles,

May I constantly practice the Supreme Teaching.

The solitary place, like a summer valley of medicine plants,

If I do not dwell there, there is no way for the good qualities to grow.

When I stay in the mountains, without wondering off to dark cities,

May I constantly practice the Supreme Teaching.

The desire for comfort, like a greedy ghost lodged in the hearth,

If I do not part from it, painful efforts will never cease.

Without making as to a god, offerings to a hungry demon,

May I constantly practice the Supreme Teaching.

This alert mindfulness, like the key to a fortress,

If it is not relied upon, the movements of delusion will never stop.

At the time the thief arrives, without leaving the latch unfastened,

May I constantly practice the Supreme Teaching.

The true nature, like unchanging space,

If I do not realize it, the ground of the view will not be established.

Without chaining myself in iron fetters,

May I constantly practice the Supreme Teaching.

This awareness, like a stainless crystal,

If I do not see it, the clinging and effort of meditation cannot dissolve.

When I have this inseparable companion, without searching for another,

May I constantly practice the Supreme Teaching.

This natural mind, like an old friend,

If I do not recognize it, all my activities will be deluded.

Without fumbling around with my eyes closed,

May I constantly practice the Supreme Teaching.

In short, if I do not abandon the concerns of this life,

There is no way to apply the teachings for the benefit of the next life.

Having been resolved to be kind to myself,

May whatever I do become the Supreme Teaching.

To doubt the Guru’s instructions that accord with the Dharma,

To feel bitterness toward the deity when bad karma emerges,

To discontinue the sadhana and so forth when adverse circumstance arise,

May such obstacles not occur as accomplishment approaches.

All this doing has no more meaning than walking around a desert,

All these efforts make my character rigid.

All this thinking just reinforces my delusions,

What worldly beings consider to be Dharma is the cause of binding myself.

All this exertion produces no result,

All these ideas bring not a single actualization,

All the numerous wants will never be fulfilled,

Abandoning activities, may I be able to meditate on the oral instructions.

If you think you want to do it, take the Victorious One’s words as witness,

If you think you can really do it, blend your mind with Dharma,

If you think you will practice, follow the example of the past saints.

You spoiled ones, is there any other way?

Taking a humble position, rich with the treasure of contentment,

Free from the binds of the eight worldly concerns, firm and strong-hearted in practice,

Receiving the Guru’s blessing, realization becomes equal to space.

May we inherit the Kingdom of Kuntuzangpo.

Thus having united the meaning of the diamond words of the past saints, I have written this as my own prayer.

- Jigdral Yeshe Dorje

Karma

“A mind filled with evil thoughts – fear, hate, injustice, lust, or malice – must appear outwardly as inharmony and discord; whereas a mind filled with good thoughts – charity, purity, benevolence, or cooperation – must appear outwardly as the good life. That is the karmic law as taught in scripture: “Whatsoever a man soweth, that also shall he reap.” The mind in its unillumined state, filled with materialistic beliefs, theories, opinions, doctrines, and creeds can only manifestits own state of chaos; but a mind freed of these beliefs becomes the instrument through which the creative principle of life can flow as harmonious and eternal form. The external appearance is always mind formed. As we sow mentally, so shall we reap materially.”

Joel Goldsmith, The Thunder of Silence

Spiritual Renunciation

Over the last few months, I have been ranting, complaining, and showing my outrage along with many friends concerning the state of affairs in the US and in the world. Of course, perceiving injustice and disparity and commenting or doing something about it is considered a good thing by many. But, how does this fit in with spiritual renunciation? This has been troubling to me. I feel pulled by worldly concern on the one hand, and the tenets of my spiritual practice.

In Buddhism, we believe that there are three poisons afflicting the world as we know it, Desire (otherwise known as greed and craving), Anger, and the most fundamental, Ignorance. If someone wishes to attain wisdom and compassion for the sake all living beings, then the renunciation and transformation of self-grasping (craving and aversion) is paramount.

The Six Perfections are Generosity, Patience, Integrity (Morality), Effort, Meditation, and Transcendent Wisdom. The practice of these principles, in my view, is the way to develop spiritually. So, how do I reconcile this practice with my ranting of the past few months? I cannot and this pains me as political expression is fundamental to the principles of this country. It is a bad habit. As Gandhi said, "Be the change you want to see in the world." This means, to me, that finding harmonious and positive solutions and expressing them verbally and physically is more in line with my practice.

This doesn't mean that I don't see or agree with the dark forces arising at every turn. That is the nature of this world and will always be the case.

The most important thing to me is my spiritual practice and it involves developing Love, Compassion, and Wisdom to the best of my ability with my body, speech, and mind.

Please forgive me if I no longer participate actively in the political discussions taking place. I want to participate by becoming more of a light in this world and focus my attention on that. This is why I teach meditation and spiritual Qigong.

The accumulation of merit and emptiness

"In general, all the Buddhas hold all sentient beings in the core of their heart with love and compassion. Out of their great compassion, they formulate powerful aspirations. They make great vows. They work through many lifetimes, while in training as Bodhisattvas, before they become Buddhas, to affect all sentient beings in a vast variety of ways.
Just as you can create fire by rubbing two sticks together long and hard enough, so, by the accumulation of merit and primordial wisdom, anything can be accomplished.
Fire does not spring automatically from one stick. You need two sticks and you need the effort of rubbing them together in a particular way over a period of time. Eventually, a spark leaps from the conjunction of the sticks and the fire begins. In a similar way, all phenomena, all reality, all dharmas, manifest by the conjunction of emptiness and interdependent origination. Everything is totally interrelated with every other thing. That is called interdependent origination. That is one stick. The other stick is emptiness. The complete lack of inherent existence of any phenomena. The two sticks together are the actual nature of reality. This is true of everything, of all realities....
It is because of emptiness that things can manifest as appearances. Only because of emptiness, can anything exist at all.
Nothing could possibly come into relative existence without the ultimate grounding in emptiness."

His Holiness Drikung Kyabgön Chetsang Rinpoche
The Oral Commentaries of Drikung Kagyu Teachers in San Francisco
Translated by Michael Lewis and Robert Clarke
Edited by Jeffery Beach

Self-cherishing 2

Garchen Rinpoche taught about self-cherishing here in San Francisco in 2001. To paraphrase, he said all our problems stem from self-cherishing instead of cherishing all sentient beings. It made me curious and I began an observation of the truth of this statement. After almost ten years of intermittent contemplation on the subject of self-cherishing and its negative connotation, I cannot find even an instance where this is not true. Even on a large worldly scale such an international political opinion, this is the case. When a government does an injustice, it is still an injustice in eyes and I become aroused and even angry that this government is doing something I don't want it to do. We can all relate to that. So, how do I give up self-cherishing in this instance? I have to look at the impermanent nature of all things. I have to modify my behavior to cherish all sentient beings first in everything I do. In my case, this is a full time task. I look to my teacher, how does he do it? He looks at all beings with unconditional love. He is not forming an opinion of dislike and understands that through our karma (or causes and conditions) the labels of good and bad, virtuous and non-virtuous, arise interdependently and have no inherent (independent or separate) existence. My teacher's purpose is to guide sentient beings through the torment of their ignorance to the light of wisdom and compassion. This not something I cannot do. I can. I must think of Garchen Rinpoche, be vigilant in my thoughts and behaviors, to focus on patience, generosity, integrity, and meditate on these. This will build the foundation in me to renounce self-cherishing and allow everything to be as it is without labels and judgments. This is cessation and the nature of mind as such in my opinion.