segunda-feira, 19 de outubro de 2009

Deep Vision of the Non-differentiation of Samsara-Nirvana

Deep Vision of the Non-differentiation of Samsara-Nirvana

His Eminence Ngor Ewan Phende Rinpoche

The "Deep Vision of the Non-differentiation of Samsara-Nirvana" is a teaching
which His Eminence Ngor Ewan Phende Rinpoche gave when he was in Singapore in 1982.

We are grateful to him for so kindly providing us with an English translation of the
text for publication in One Vehicle when he was back in France. Lama Jamguene Ngawang Lepa is the famous author of the following text.


Prostration to Lama JAMPAYANG, who grants us the Wisdom View of Knowledge
in all things' Essence.
If we summarize all the apparently diverse opinions concerning the Masters of
the Middle Path, we obtain the outer and approximate Middle Path and the inner, precise and subtle Middle Path.
The first category is the view of the Prasangikas who hold for real everything
that is perceived by their senses. At the time when all treatises of the Sastras were explained and during the great debates that ensued this view was held.
The second category is the view that considers that all external appearances
end up in the mind which is finally placed in its own nature, free of all manifestation. In their training of Yoga, the adepts practise mostly this view in a solitary place.
Relating to this, Atisa has said:

"During all the contradictory debates with non-Buddhists at the time of the
debates concerning the Great Treatises of commentaries, it was said to be the Middle
And, at the time of the training to the true sense in the practice of Yoga, it
is the Subtle Middle Path which is practised and constitutes the essential oral Teaching."

Greater details are to be found in Atisha's dBuma Rinpoche'i sGronMe along
with the sources of his commentaries, as it is said in the Legs bShad Gon-Ma'i dGons
Thus, it is said that our own Tradition of the view of non-differentiation of
Samsara-Nirvana agrees with the second Tradition.

Concerning the way of meditating:

First of all, it is indicated in the explanatory Teachings, all the dharmas of
the phenomenal world of Samsara (cyclic existence) and of Nirvana, are only reflections of mind itself.

This lack of existence of the smallest dharma outside the mind is asserted by:

a) references to quotations,
b) logical deduction, and
c) the Essential Teachings.


It is said in the mDo sDe Sa bCu Pa:

"Oh, Sons of Buddhas, in the end the three Spheres are nothing but Mind."

In the rDorje Gur:

"Outside the Precious Mind, there is neither Buddhas nor beings, nor any
object external of consciousness."

In the Chad Ma Rigs gTer:

"In truth, appearances are Mind itself and do not exist outside of it; they
are classfied into true or false according to tendencies being long-lasting or not."

It is also explained by numerous other quotations.


"A unique object able to appear manifoldly is actually devoid of all reality."

So it is said.

Thus, a cup of water will appear differently to the six types of beings and in
that way, we'll know that appearances are devoid of all external reality. It is by experiencing that external appearances are devoid of all external reality that this will come to truth.
In the past, a great adept of the 'Path and its Fruits' (Essential Teaching of
the Sakyapas) had a sensation of thirst caused by his winds and channels. Unable to find any water in a well, spring, or river, and totally puzzled, he hung his monk's clothes on a tree on the other side of the river and went to sleep. The next morning, waking with his sensation of dryness gone, he realized that water
was flowing as it did before in the well, spring and river. He was then forced
to use a small craft to get his clothes back.
Another time, in India, a son who had a lot of respect for his old mother,
left the country to do business. Upon leaving, he told his wife to please take care of his mother and to be sure to feed her good and pure food.
During the son's long absence, the old lady caught an eye disease which made
the rice she was given appear to be full of hairs. This, in turn, made her very weak due to a swollen stomach.
Upon returning, the son asked the old mother if she had been well taken care
"After you left, your wife never gave me good food, except this rice full of
hairs which now made me sick with a bad stomach."
The son reprimanded his wife, who in turn answered him:
"I have only given her good food, but it seems that she has an eye disease. Go
and bring her food yourself."
So, the son brought perfectly clean rice to his old mother who said:
"In older days, you had a lot of respect for me, but it seems that now you're
under your wife's thumb. This rice is full of hair!"
Understanding that her eyes were bad, he told her to keep the rice and called
upon a doctor.

After having been treated, he asked his mother to look at the rice. And since
there wasn't any hair in the rice, the old lady understood that her disease was the cause, and thought:
"How can my stomach be sick if I've not swallowed a single hair?"
Reassured, her stomach problems disappeared as the rainbow vanishes in the
sky. So it is told.

Concerning the assertion from the spiritual instructions given by each of the
Lineage's Lamas, it is said:
"Sickness and disease numb and deceive the mind like a disease veils the
eyesight or like a blazing point swirling rapidly."
Having thus thought about this truth which is asserted by the above three
quotations, arguments and spiritual instructions, all appearances will be perceived as Mind.
For example, when salt absorbs itself in water, it becomes one with water. In
the same way, we should understand that no existing dharma is different from Mind.
And lastly, we'll even doubt an external existence (different from mind) of
our own body. But, concerning the authentic fusion of Mind-Perception, it is said that it does not appear until the Eighth Land is reached.
Although the fusion of Mind-Perception of the preceding Land is not really the
authentic one, it still appears as an experience during the practice of Yoga.
Those who wonder if the realization of appearances of Mind-as-such, is not
precisely the Prasangikas' Tradition of the Middle Path, are in fact totally wrong.
In fact, Klu-sGrub, 'Phags-Pa Lha and ZLa Ba Grags-Pa have all three asserted
that perceptions are only Mind, and who dares say that they do not understand the Prasangikas' view?
The great Savant Mi-Pham rGya-mCho has explained it thus in his dBu-Ma
"To realize that all perceptions are Mind-as-such is the essential
characteristic of the Buddhist Path's holders; true situation of all objects, it is the sacred point of the Essential Teachings relating to meditation. To destroy the illusion of phenomenal existence, it is the essential hint, just as it is essential for the butcher to know the animal's vital point in order to kill it, or for the lumberjack to know where to plant his nail in order to dry out the tree.
If we can hold it (the essential point) due to skilful means, it is also the
heart of the Essential Teachings pertaining to the Ultimate rDorje Vehicle."
And so are the numerous writings praising the realization of perceptions as
To say that appearances are Mind means that they are Mind perceiving itself.
In fact, Mind never perceives an external object.
Relating to this subject, the Omniscient dKon-mChog Lhun-Grub has said:
"As distinctive object to our own manifold perceiving mind, our own mental
investigation finds nothing but an illusive being. The chain of interconditioned production of the never ceasing duality between 'me' and 'other' (appearing and resting on conditions and causes) is empty of an own-self. Look at the own-face of the Sphere of the Inexpressible and Spontaneous."
Therefore, if we investigate mind with mind, we'll experience an unceasing
Light which is called the Mind's characteristic.
By its own Essence, this same Light is devoid of birth and empty of primeval
cause. In an intermediary stage, it does not dwell in anything and is devoid of a distinctive essence. Finally, since it is unceasing, it is empty of the Fruit of annihilation. Mind has no form or color. It does not dwell inside or outside the body, nor in between. No matter which way we look for mind, it cannot be found. Whichever way we investigate mind, we cannot find anything in which it
would realize itself (not having any distinctive essence). Although not having
any distinctive nature of its own, the trick of various perceptions nevertheless appears incessantly since the beginning, therefore we never experience its lack of existence. Since this trick of various perceptions appears constantly and we cannot find any true nature, neither can we experience its existence.
This nature of Emptiness in which we have never experienced any existence, and
this characteristic of Light in which we have never experienced any non-existence,
have always been dissociable. Mind is Pure Light in its perception of itself, Empty
in its own Emptiness, and Perfectly conscious in its own investigation. All this is only a purpose of experience for the Transcendental Wisdom of our own investigation.
But, in reality, there is no distinctive essence to hold in the Primeval
Nature of the Absolute Truth. Nothing that mind should grasp, nor words to express it. But, nevertheless, in order to dissipate ignorance, the Absolute Truth is called the relative Truth of language: 'non-dual', 'Union of the Two', 'inexpressible', and 'essence of Primeval Mind'.
Although this natural state comprises Samsara and Nirvana, those who ignore
their true essence are said to be in Samsara, while those who know their true essence are said to be in Nirvana. The designations of Samsara and Nirvana are thus attributed according to the understanding or the lack of understanding (of their true essence).
From the true point of view, there is no bad Samsara that should be rejected
nor any good Nirvana that should be realized. If this is correctly perceived, we have then obtained what is called the understanding of the view of non-differentiation of Samsara and Nirvana.
In brief, there is nowhere to concentrate outside of the non-seizure of Mind's

The relaxed mind should constantly be in this state where there is nothing to
meditate upon, free of quest and artifice.
In the Songs of the Venerable Grags-Pa rGyal-mChan, it is said:
"How could there be a cessation and a distinctive essence in a mind which is
devoid of original birth? To think that there is neither birth nor cessation is also an obstructive thought; Give it up! You should also renounce the idea of giving up, since giving up is also a thought!"
"That which is limitless goes beyond the realm of the expressible. The
designations 'Middle', 'Mind only', etc. . . are only words and manifestations, while their mental representations are only conceptualizations."
However you think of it, if you have not perceived the Natural and Spontaneous
State of Mind, and if you have not trained in the essential Teachings of non-grasping, you'll be caught grasping even with the thought of non-grasping.
Understanding that this unceasing Emptiness-Light is the Natural State of
rJe Sa-Pan has also said:
"Existence, non-existence, etc. . . ., there is nothing similar in the Natural
State of things.

There is no object to meditate upon, nor a subject who meditates, nor the act of
Mind being devoid of a distinctive essence, how could you explain that Essence?
By passing the realm of the expressible, there is nothing to say."
Coming out of this equanimous meditation, we'll then realize that all the
forms belonging to the visual field as well as everything that is seen, are, as soon as perceived, Perception-Emptiness, which is nothing else but the undifferentiation of Samsara-Nirvana.
In the same way, all the sounds of the audio field are, as soon as heard,
undifferentiation of Audibility-Emptiness, of Samsara-Nirvana.
And, lastly, all the discursive thoughts pertaining to the mental field as
well as all that is thought are, as soon as they appear, undifferentiation of Mind-Emtpiness, of Samsara-Nirvana.
Everything that appears is an Activity of the Dharma Body.
All perceptions having appeared as expressions of the non-differentiation of
Samsara-Nirvana and without having to look anywhere else for a meditation object, like a businessman finding himself in a country full of gold, it will be possible to leave the mind on everything that appears without trying to transform it.
Some wrongly affirm that appearances, sounds and thoughts, that we have just
explained above as being non-differentiation of Samsara-Nirvana, constitute the meditation and not the view. In the two texts of the lJon Chin Chenmo and the Dag lDan, the Great rJe-bCun affirms:
"The 'holder of dharmas' (phenomena) is Samsara. Dharma itself (its essence)
is Nirvana and their undifferentiation is the undifferentiated Samsara-Nirvana."
'Jam-dByans dKon-mChog Lhun-Grub has also said:
"That which is devoid of a distinctive essence is only perception; the nature
of all objects is the Dharma of Samsara-Nirvana; dharmas and 'holders of dharmas' are in truth undiffrerentiated. Realize this view of profound meaning free from all
Thus, by examining the various quotations, doubts concerning the view of the
non-differentiation of Samsara-Nirvana will disappear.
In summary, the Dharma Body at the moment of the path is to put in practice
the method consisting of leaving Mind Itself in its natural and non-transformed state.
Thus, we obtain the Dharma Body of the moment of Fruit which is to recognize
Mind Itself free of artifice. And it is That which is called Buddha.
If, outside of mind, there were a place where another Buddha could be found,
we could not hold it, and even if we could, the fusion with Buddha would be difficult.
In brief, we'll know that those who didn't realize their Essential Nature are
called sentient beings while those who do are called Buddhas.
Although we call them View, Meditation, and Action, those different labels
take a specific name in the continuum of the practitioner according to the moment. They are in fact the unique view of the non-differentiation of Samsara-Nirvana.
As the Lamas' Lineage has put it: First obtain the certainty that all
perceived objects are summed up in mind. Then, perceive that all mind's perceptions are illusory and understand that this illusion only appears because of the supportive links. After having perceived that the meaning of those supportive links are separated from all expressible limits, realize the certitude not relying on anyone regarding the Natural State; so is the View.
Having first started with the three preparatory Dharmas, we'll remain in the
Equanimity of the Profound View with the help of the three basic Dharmas. Then, we'll meditate by using as final ornament the three conclusive Dharmas. So is the Meditation.
At each moment and without letting go our steadiness of watchful conscience of
the View, we'll meditate on three demons (gDen) of external obstacles, on the three
diseases of internal obstacles, on the three perturbating poisons of secret obstacles, on the eight mundane dharmas; in brief, on the erroneous thoughts of passion-aversion by applying the vision seal.
Just as fire gets higher with the abundance of wood, no matter how violent the
mental and dualistic perceptions of subject-object such as obstacles and bad causes, if we're never separated from the key of the View, those perceptions will be perceived as the blissful Sphere of Dharma, just as ice cubes melting in water. A greater advantage will then result concerning the View.
Thus, a correct experience of this Profound View being born in our mind, it
will become the antidote to all our disruptive forces (Klesas).
Generally, although our great compassionate Master, the Buddha, taught the
aspect of repulsive meditation as an antidote to desire, the Samadhi of love as an
antidote to anger and hate, the meditation of appearance in relation to the supportive links an antidote to ignorance, the charachteristics of the varied inclinations and temperaments as an antidote to pride, the meditation of the similarity between oneself and others as an antidote to jealousy, and so on . . . the repulsive aspect is only beneficial to stop desire but unable to
appease anger and hate but has no effect on desire.
If the unshakable certainty appears towards this Profound View, it then
becomes the antidote to all disruptive forces.
For example, just as inside Samsara, the remedy called 'the unique benefactor'
is the antidote to all diseases, if one perceives correctly the perfect meaning of Emptiness, this understanding will then become the antidote to all disruptive forces.
It is said by Kun-mKhyen ChosKyi rGyalpo:
"Although the water of repulsion (ugliness) can wash the stains of desire, it
cannot destroy the rocky mountain of anger; although the fire love can burn the bushes of anger, it is unable to wash the stains of passion-desire.
"With the ability to perceive as Unity Emptiness and everything that appears
in relation to the supportive links, one can totally cut the tree of self's view with its numerous branches and leaves of actions and disruptive forces and its fruits of birth (namely, existence)."
Thus it is explained.
If we gathered all the Doctrines of the Way, we'll find that they are all
concentrated in the six Paramitas (six Perfections). And those appear easily to the one who perceives perfectly the essential point of this View.
In the sPyod-'Jug, from the beginning: "abandoning the miserable beings", to
the end: "they wander without a reason", it is meant in those nine slokas (stanzas) that the six Paramitas do not exist by relying on body and external speech but that we must find them relying solely on the inside mind. Thus, the spirit of giving which comes from the heart is Giving; the total victory over the spirit of ill-will is Moral Discipline; the total victory over the spirit of anger is Patience;
a mind rejoicing in practising virtue is called Zeal; a mind which remains
firmly on any object is called Meditation; the knowledge of the Nature of Mind is Wisdom.
Those virtues will be born in the mental continuum of the one who will possess
the perfectly Pure View. Jo-Bo rJe (Atisa) and Milarepa have both said it. The victorious Yan dGonpa has also said:
"To know the nature of virtue is the most excellent of all virtues. To know
the nature of non-virtue is the most excellent of all confessions."
Just as it has already been explained, the wisdom of the nature of virtue
being an inexhaustible virtue, it becomes the cause of Perfect Awakening. The wisdom of the nature of non-virtue is the most excellent of confessions and it is said in the Tharpa Chenpo Phyogs Su rGyas-Pa'i mDo:
"If you want purification, firmly contemplate the Pure View. When it appears,
the Perfect Liberation will also come. This is said to be the most excellent of
all purifications."
The Master, Arya Deva, has also said:
"Even those who has accumulated little merit will have no doubt concerning
this Doctrine. If they did, they would have to wander in cyclic existence (Samsara)."

For it to be born rightfully in our mental continuum, we must exert ourselves
with great strength in Purification and Accumulation.
Having understood that the Lama was the Essence concentrating all Buddhas, it
is very important to pray to him with perfection concentration, aspiration and immense veneration.
It is said in the rNal-'Byor-Ma Kuntu sPyod-Pa'i rGyud (bDe mChog's commentary
"Prostration to the Feet of the One whose kindness allows the Great Bliss to
appear in a flash. Prostration to the Lama whose Body is similar to the Jewel
possessing the Dorje."
Sakya Pandita, the Lord of Dharma, has also said:
"For the one who faithfully relies on You, that person immediately receives
Infinite Mercy and becomes in one instant a Perfect Buddha and realizes all the Perfect Accomplishments."
In the Tantra, it is said:
"Due to a constant veneration and aspiration, the rank of Dorje Chang can be
obtained in six months."
'Brom-sTon once asked Jo-Bo rJe (Atisa):
"Have the Doctrines I practised in the past been transformed in the Way or
"Those where you served your Jetsun Lama did, the others, no," answered Atisa.

'Brom-sTon asked again:
"Although we have many meditations adepts in Tibet, none has obtained the
distinctive Virtues. Why is this?"
"All the qualities, great or small, of Mahayana can only take birth by relying
on the Lama and since you, in Tibet, only consider Lama as an ordinary being, how do you expect the Qualities to be born?"
It is said that to see the clean face of the Profound and Natural Situation of
all dharmas, there is nothing more excellent than the practice of Guru Yoga. By practising this Guru Yoga with regularity, not only with the mouth but also with the heart, an unbearable strength of veneration and aspiration will burn from the inside, just like a great fire. There is nothing else than to think and recall the Lama.
We'll understand that all Buddhas and Bodhisattvas of the ten directions are
incarnated in our own Lama. And by seeing or hearing the marvellous biographies of holy and realized Lamas of India and Tibet, we'll also know that our Lama is their Incarnation.
Having established the certainty that the Essence of the Lama concentrates
without exceptions the Three Jewels, and in order to honour Him, not even being satisfied with the offering of our flesh and blood, by thinking of Him, we will pray to Him with veneration songs, pouring tears similar to a rain shower.
If we're able to pray to Him with such great strength, there will be no doubt
of reaching the Perfection rapidly.
If we're satisfied by saying a few prayer words such as: "The Lama knows"
while only thinking of Him of time to time, then we'll never obtain the benefits of the Profound Guru Yoga practice.
That is why we must exert ourselves to a pure practice.
The most excellent of all incarnation, the Omniscient 'Jam dByans Kun-dGa'
Bstan-Pa'i rGyal-mChan has said:
"Know that all Refuges are the Essence of the Lama. See all virtuous practices
as the Way of the Lama, and know that Samsara and Nirvana appear as Manifestations of the Lama.
"Grant us Your Infinite Mercy so that the phenomenal world appears as the
If what has just been said is realized, it is said to be the true and
faultless practice of the Guru Yoga of the Profound Path.

This text was composed at the repeated request of Thartse Shab Droung Rinpoche
Byams-Pa Nam-mKha' Kun-bZan BStan-Pa'i rGyal-mChan and other listeners of
the Lam 'Bras (Lamdre). They asked the monk of Sakya Thouppa, Nag dBan Legspa,
to record the authentic account of the stages of the view that he possessed. And
it was written by the incarnation of sDe gZung Lun-Rig, namely, Kun-dGa' BsTanpa'i

The practice of Bodhisattva Avalokiteshvara according to the tradition of the Mahasiddha Tangthong Gyalpo

The practice of Bodhisattva Avalokiteshvara according to the tradition of the Mahasiddha Tangthong Gyalpo

By H.E. Chogye Trichen Rinpoche

Tangthong Gyalpo was a great mahasiddha, and he had the power of controlling the inner four elements. Nowadays, it seems amazing that humans can go to the moon and travel in space. In Tangthong Gyalpo's case, due to his inner practice he was able to go three times around the world on foot. If one can master one's own inner elements through practice, then the outer elements are very easy to control.

Through the blessing of Guru Rinpoche and the long life practice he received, Tangthong Gyalpo was able to live to one hundred twenty-five years of age.The oral transmission of the mantra of bodhisattva Avalokiteshvara was received by Tangthong Gyalpo from Guru Padmasambhava in a pure vision.

Once Tangthong Gyalpo was serving as chant master and leading a large assembly in the recitation of the mantra OM MANI PADME HUM, in order to accumulate many millions of mantras. Then, on top of the consecration vase, Avalokiteshvara appeared to him and gave him the oral transmission of OM MANI PADME HUM personally. This is the unbroken lineage we are receiving.

This practice also includes taking refuged and generating Bodhicitta altruism. The verses of refuge in this practice are composed by Tangthong Gyalpo himself. In order to take refuge, we should visualize Chenrezig-Avalokiteshvara in front and above us in the space.

He is white in color, with four arms with two hands in the mudra of prayer in front of his heart. His other right hand holds a sparkling white mala rosary, and his other left hand holds a white lotus.

Then we must feel that Avalokiteshvara and our root guru are one in nature, with our guru appearing in the form of Avalokiteshvara-Chenrezig. His mind is the Buddha. His speech is the dharma. His body is the sangha.

Then one should chant as follows:

I and all mother sentient beings equal to space
Take refuge in the precious Buddha, Dharma and Sangha.
We take refuge in the Guru, Deva, and Dakini.
We take refuge in the Dharmakaya, the empty clarity of one's own mind.

Due to our powerful supplication, light rays issue from Chenrezig's heart, dissolving into the heart of oneself and all sentient beings. Then, after praying in this way, all the objects dissolve into oneself and all sentient beings, and oneself and all sentient beings receive great blessings.

Bodhicitta, the mind of enlightenment, means altruism, good wishes for the welfare of others. There are four lines found in the Bodhicharyavatara, which say that all sentient beings suffer due to cherishing themselves, while whatever happiness they have is due to cherishing the welfare of others

We ordinary beings always wish for our own happiness without knowing the real cause of happiness, and so instead we always create the causes of suffering. This is why ordinary beings always suffer instead of being happy. If we truly wish to be happy, we must know the real cause of happiness.

If someone may ask, 'How do you know this is true?', the answer is to be found in considering the case of the Buddha. He always wished for the happiness of other beings, never for his own happiness. Those ordinary beings who are still longing for their own happiness are still struggling in samsara. Thus, Bodhicitta practice is obviously very important.

The taking of refuge is the gateway to dharma. Having a good practice of refuge, then we should practice Bodhicitta. Without these two preliminary practices, regardless of what other practices we may do, they will not be truly beneficial and we will not progress in the dharma.

However, if one's time is very limited, there are some other verses, four lines which include refuge and bodhicitta practice composed by the Indian mahapandita Atisha, who came to Tibet and taught there. Using the same visualization as above, one can also just say these four lines.

Until enlightenment is reached,
I take refuge in the Buddha, the Dharma and the Sangha.
Whatever virtuous deeds such as generosity, and so on,
That I perform
By their merit may I be able to benefit all sentient beings.

The first two lines include the refuge, and the second two are the Bodhicitta.

Before Atisha came to Tibet, the Bodhisattva Green Tara gave him a prophecy that he must go to Tibet. She told him that this was not only for the sake of the Tibetans, but that it was for the benefit of all sentient beings. Atisha went to Tibet, and was very successful in spreading the dharma there.

If we want to delve more deeply into the meditation on Bodhicitta, let us consider the case of our own mother. How kind is one's mother. She carried us in her womb for nine months. She was careful of whatever she ingested, thinking, 'Oh, if I take this, it might harm my child.'

After we are born, our mother is very affectionate toward us, cherishing us like her own heart. As we grow up, she teaches us how to walk, how to eat, and so on. It is essential for us to recall our mother's kindness. When we remember all the kind things she did for us, we will automatically feel that we wish for her to remain in happiness.

In order to be able to care for and protect us, during the course of our upbringing she may have committed negative deeds. And due to her accumulation of negative deeds, she might even have been born as a hell being. So we have great compassionate wishes for her, that she may be protected from such lower rebirths.

Compassion here means our wish to protect our own mother or whoever is dear to us and free them from suffering. Loving kindness is our wish that they are established in a state of happiness. If we practice very well these two, compassion and loving kindness, then whatever practice we do will have great benefits.

We must think that our mothers have been so kind to us, that we must always have the wish for them that they will dwell in happiness and be free from suffering. In order to be able to establish them in such a state, we must gain enlightenment. We must think that in order to be able to benefit all sentient beings who have been our kind mothers, we are practicing dharma.

Bodhicitta has two aspects: Bodhicitta of aspiration or wishing, and Bodhicitta of application or doing. Bodhicitta of aspiration means that we promise something. Then, actually doing practices in order to gain enlightenment for the sake of all sentient beings is the Bodhicitta of application.

Bodhicitta can also be understood as relative and absolute Bodhicitta. The Bodhicitta or aspiration or wishing and of application or entering are the relative, conventional mind of enlightenment.

Ultimate, or absolute Bodhicitta is emptiness. In reality, all phenomena are emptiness, but as we are bound by the three mind poisons of ignorance, desire, and anger, we remain ignorant of the reality of all phenomena.

It is difficult for ordinary beings to realize ultimate Bodhicitta. But at least we can keep the aspiration, 'I will try to realize emptiness, absolute Bodhicitta.' This is sufficient in the beginning.

The verses for Bodhicitta are as follows;

For the sake of all mother sentient beings
I must attain enlightenment.
For this reason, I will practice
The mantra of Avalokiteshvara.

We never say that we are doing the practice for our own selves. We say that it is for all mother sentient beings.

Now we proceed to the main practice of Avalokiteshvara. Visualize oneself in one's ordinary body. Then, above one's head, visualize a very fresh white lotus of light. Upon it is a white moon disk, and upon this is the full form of Avalokiteshvara. Then we say four lines of supplication to Avalokiteshvara.

As you have never been stained by any faults,
You are of the brightest white color.
Crowned by Buddha (Amitabha)
Your eyes of compassion always gaze upon all sentient beings.
I prostrate to Avalokiteshvara.

In addition to ourselves and Avalokiteshvara, we also visualize all sentient beings in their ordinary forms. Above their heads, we also visualize Avalokiteshvara while reciting the four line supplication just given.

From the power and strength of our devotion as we recite the supplication, Avalokiteshvara smiles with great joy and dissolves into our bodies, as well as into the bodies of all sentient beings. Then oneself and all sentient beings appear in the form of Avalokiteshvara.

We should think that whatever appearances we may see are perceived as Avalokiteshvara's form; whatever sounds we may hear are his mantra, OM MANI PADME HUM, and whatever thoughts we have are Avalokiteshvara's mind.

Since we are human beings, we should visualize Avalokiteshvara above us about the size or height of the span of our hand. This is the proper size relative to a human body. For an elephant, the size would be much bigger, relative to its body. For insects, Avalokiteshvara's form would be extremely minute, tiny. This is how we visualize Chenrezig's form above the heads of the various types of sentient beings.

Once we have recited the four lines, and Avalokiteshvara has dissolved into us, our own body, speech and mind becomes one with his body, speech and mind. Now we ourselves appear in the form of Chenrezig, as we chant the mantra OM MANI PADME HUM.

This is how to meditate on Avalokiteshvara. Now we will give the oral transmission which authorizes us to chant this mantra.

In order to receive the oral transmission, we must first visualize ourselves and the Guru in the form of Avalokiteshvara. Then, in the heart of the Guru appearing as Avalokiteshvara is the letter HRI, which is surrounded in a clockwise direction by the mantra rosary OM MANI PADME HUM.
This mantra circles the letter HRI and then comes up and out of the Guru's mouth. It enters our mouths and descends into our hearts, encircling the letter HRI within out hearts. Then we just recite OM MANI PADME HUM.

In the course of this process, we recite the mantra three times. On the first recitation, we imagine that the mantra rosary comes from the Guru's heart, as just described.

On the second recitation, we feel that this has blessed the mantra within our own hearts.

On the third recitation, we feel that the mantra within our hearts has become one with the mantra in the heart of the Guru.

Now, in order to stabilize the mantra which the Guru has emanated into our hearts, we supplicate the Guru by tossing flowers and rice toward him, promising to keep the committments and asking him to please let his blessing stabilize within us.

On the basis of making this request, the Guru tosses rice toward us, and again the mantra rosary comes from the Guru's heart to our own heart, in the same manner as before. It again blesses the mantra in our hearts. In order to receive the blessing, we again recite the mantra as much as possible.

Then we think that the mantra within our hearts, which has just been blessed by the Guru, will remain firm and stable until we reach enlightenment.

Next the Guru says four lines of prayer, asking Avalokiteshvara to please bless these disciples. He asks Avalokiteshvara to please grant the disciples the siddhil or accomplishments of mantra practice. Also, he requests Avalokiteshvara to please make his mantra firm and stable within the disciples. The Guru prays that the disciples may be able to receive all the blessings of the body, speech, and mind of Avalokiteshvara.

In this way we receive the refuge, bodhicitta, and main practice of Chenrezig, as well as the oral transmission of his mantra.

The final section is the dedication of merit. This dedication is extremely important. Whatever virtuous deedes we do, if we do not dedicate the merit, then whatever we have done can be destroyed.

If we become angry, for example, this can destroy all the positive deeds we have accumulated for many lifetimes, if we have not dedicated the merit for those deeds.

Once we make the dedication after any meritorious practice, then whatever virtue we have accumulated will remain until we reach enlightenment. And, not only will this merit remain, but it will continue to increase.

Now we should think that by the virtue of receiving this transmission of Avalokiteshvara, whatever merit we may have accumulated we dedicate so that we may gain enlightenment for the sake of all sentient beings.

The lines of dedication are as follows:

By this merit, may I and all sentient beings
Very quickly attain the state of Avalokiteshvara,
Without leaving a single sentient being behind.
May they all be able to gain the state of Avalokiteshvara.

In addition, there are a final four lines of aspiration;

By these virtuous deeds, may all sentient beings
be able to complete the two accumulations,
And attain the ultimate enlightenment
Which results from the two accumulations.

These two sets of verses are the dedication and the aspiration. Whatever practice we do, we must make dedications and aspirations at the end. If we do not make these, then whatever positive deeds we accomplish can be destroyed by anger, etc. By such prayers, our virtuous deeds remain until enlightenment.

Anger in particular will destroy our merit if we have not dedicated it. It is said that there is no sin so severe as anger, and there is nothing like patience to bear all difficulties.

It says in the Bodhicharyavatara that even if one has accumulated virtuous deeds during many countless aeons but without having dedicated the merit, then even one incident of anger can destroy all the merit.

In addition, we must learn to apply the antidote to anger. And what is the antidote to anger? It is patience.

From all of this, you can understand why we do the dedication, and why the dedication of merit is so important. If once we have made the dedication after any practice or deed we have done, then even if by chance we should later become angry, it will not destroy the merit of the virtuous practice.

This completes the oral transmission of Avalokiteshvara. There are three parts to the practice: That which is virtuous in the beginning, the refuge and bodhicitta; that which is virtuous in the middle, the main practice of Avalokiteshvara; and that which is virutuos in the end, the dedication of merit.

This is known as the threefold purity. Whatever practice we do must have these three components.

In addition to this, it is especially important that whatever practice we do, we must maintain excellent mindfulness. Mindfulness here means to remember and be conscious of whatever we are doing. We should always be mindful in order to avoid committing negative deeds. At same time, we should do our best to accumulate virtuous deeds.

Furthermore, we need to examine ourselves to see whether what we are doing is really in accord with the teachings of the dharma. Some actions may appear virtuous or positive, but may actually accumulate negative karma for us.

Translated by Tagyal Lama
Compiled and edited by John Deweese


terça-feira, 13 de outubro de 2009

segunda-feira, 12 de outubro de 2009


Currículo Budista (resumo)
1 - Rogel Samuel (1943), é presidente do Centro Sakya kun khiab cho ling, o primeiro centro desta Tradição em toda América Latina, fundado por S. S. SAKYA TRIZIN, é formado em Letras pela antiga Universidade do Brasil, Mestre e Doutor em Letras (1983) pela UFRJ, onde trabalhou na Pós-graduação e de onde é aposentado.
2 - Começou seus estudos de Budismo em 1969, com o Ven. Anuruddha, monge do Sri Lanka.
3 - É um dos 38 fundadores que compraram o terreno do mosteiro Theravada em 1969, do qual foi secretário.
4 - Na década de 70 pratica Zen com Ven. Tokuda, durante cerca de um ano.
5 - Recebe ensinamento de sutra de Don K. Jayanetti (Ven. Anuruddha) nas décadas de 70 e 80.
6 - Em 1990 recebe ensinamento de Budismo Tibetano (Lam Rim) no Rio de Janeiro de Geshe Sopa.
7 - Em 1991 recebeu ensinamentos de Budismo Tibetano de Thrangu Rinpochê.
8. Estudou com Geshe Lobsang Tenpa por 2 anos.
8 - Conseguiu estudar as quatro tradições do Budismo Tibetano, com seus 4 primeiros gurus: Thrangu Rinpochê (Karma Kagiu), Chagdud Tulku Rinpochê (Nyingma), S. S. Dalai Lama, Geshe Sopa e Lama Zopa Rinpochê (Gelugpa) e S. S. Sakya Trizin (Sakya).
9 - Em 1992 pertence ao Comitê de Recepção do Dalai Lama, de quem recebe Ensinamento no Brasil.
10- Em 1992 recebeu ensinamentos e transmissões de Lama Zopa Rinpochê no Rio.
11- Em 1992 recebeu ensinamentos e as transmissões básicas de Thrangu Rinpochê e Chagdud Tulku Rinpochê.
12- Em 1993/4 vai ao Nepal onde recebe o Dub-Thab Kun-Tue de Sua Santidade Sakya Trizin, que passa a ser seu principal Guru-raiz, ensinamento que dura 2 meses e só é dado 3 vezes durante a vida do Guru (cerca de 300 iniciações). É quando conhece Chogay Trizin Rinpochê
13- Ainda em 94 recebe o Kalachakra de S. S. Dalai Lama em Barcelona, Espanha, além de curso sobre Kalachakra, por Kirti Sherab Rinpochê.
14- Volta ao Nepal em 1995 para diferentes praticas.
15- Em 1995 recebeu seu primeiro Landré em Friday Harbour, USA com S S Sakya Trizin. O CENTRO SAKYA KUN KHIAB CHO LING é fundado no Brasil por orientação de SAKYA TRIZIN.
16 - Em 1996 recebe outro Kalachakra do Dalai Lama em Sydney, Austrália.
17- Em 1997 recebeu o segundo Landré de S. S. Sakya Trizin, em Sydney, na Austrália, trasduzido por Lama Choedak. Lá Sua Santidade outorga o nome do centro: SAKYA KUN KHIAB CHO LING.
18- No mesmo ano convida Jetsun Kusho ao Brasil, quando recebe a transmissão das 21 Taras, Tara Branca, e Avalokitesvara.
19- Em 1998 vai ao Nepal pela 3ª vez, quando assiste a puja de Chogay Trizin Rinpochê em seu quarto privado e recebe o lung de Guru Rinpochê de Tulsik Rinpochê em cerimônia privada.
20- No mesmo ano faz um Retiro de Vajrapani Bhutadamara de um mês com Jetsun Kusho na Alemanha.
21- Em 1999, recebeu os Ensinamentos de Sua Santidade o Dalai Lama, em Curitiba.
22- Em 1999 recebeu os Treze Dharmas de Ouro, com Jetsun Kushola, em Vancouver, Canadá.
23- Além disso, recebeu Ensinamentos dos seguintes Lamas e Monges: Ven. Vipassi; Lama Sherab Dorge; Lama Teundan; Lama Pasang; Marta Cavalcanti; Monja Glória Mallol; Lama Rinchem da trad. Kagiu; Lama Bokar Rinpochê; Geshe Kalsang; Lama Tsering Everest; Geshe Jamyang; Lama Choedak; Lama Kadro; Korchen Tulku; Lama Paloma; e outros. Traduziu oralmente Bokar Rinpochê e Lama Kadro.
24- Proferiu vários cursos de filosofia budista na Areté e na UFRJ.
25 - Em 2000 recebeu seu terceiro Landre, de Sua Santidade Sakya Trizin, em Vancouver, Canada. Recebe transmissão de Guru Rimpochê em cerimônia privada de SUA EMINÊNCIA RATNA VAJRA RINPOCHÊ.
26 - Em 2000 recebeu também o ciclo de iniciações das 21 Taras de Jetsun Kushok em Paris (pela 4ª vez: 2 de Sakya Trizin e 2 de Jetsun Kusho). Recebe também ensinamento sobre o TSOG de Vajrayogine.
27 - Em 2001 convida Jetsun Kusho ao Brasil, de 13 a 19 de junho para um ciclo completo de Ensinamentos (Amitayus, Buthadamara, Marici, Tara verde, Ric Som Chi Yi, Zambala e A separação dos 4 apegos). Tradução oral de R. S.
28 - Em 2001 recebeu a Transmissão de Kalachakra de Kirti Rinpochê no Rio, além de Usnisha Vijaya.
29 - Em 2002 recebeu seu quarto LanDre de Sua Santidade Sakya Trizin, em Strasburg, França.
30 – Em 2005, iniciação completa de Chakrasamvara e retiro de Vajrayogini com S. S. Sakya Trizin em Walden, N. Y. USA. 31- De volta ao Brasil realiza o seu retiro básico de 3 meses de Vajrayogine em sua própria casa.
32 – Em 2006, iniciação completa de Chakramsava e ensinamento de Vajrayogini com S. S. Sakya Trizin em Denia, Espanha. Em Biarritz: Iniciação completa de Vajrakilaya e em Paris: Mahakala e Oferecimento de Dharma a Kublai Khan.
33- Traduziu cerca de 15 livros e folhetos de Budismo.
34- Em 2007, quinto Landre em Bournemouth, UK.

35 - Iniciações e Ensinamentos de Sua Santidade Sakya Trizin no Brasil em 2011.


domingo, 11 de outubro de 2009

Da esquerda para a direita: Chogye Trichen Rinpoche, S. Santidade Sakya Trizin e Luding Khenchen Rinpoche

sábado, 10 de outubro de 2009


Na foto Dampa Rinpochê, guru de S. S. Sakya Trizin.