“The essence of the 84,000 bundles of doctrine is just to tame this wild mind, not letting it go under the influence of the afflictions–desire, hatred, and ignorance. When the mind is no longer polluted by afflictions or their latent predispositions, then its taming is complete. The aged should engage in a method suited for old age; the young, in one suited for youth; the learned, in a method suited for the learned, and those not so learned, in one suited for their abilities.”
“At this time, when we have a physical life-support of a human such that we are capable of many techniques and thoughts, it is very important to engage in [Dharma] practice. It is our own choice to have no belief, faith, interest, or wish to practice. Buddha did not forcibly say, “You must practice”. The great commentators will not bring guns and swords. We must ascertain the need for [Dharma] with reasoning. Once we want happiness and do not want suffering, we should engage in the means to achieve happiness and eliminate suffering. Practice is based on reasoning, not force; it is up to oneself.”
[From Deity Yoga, by H.H. the Dalai Lama]
“Suppose that something is definitely proven through scientific investigation, that a certain hypothesis is verified or a certain fact emerges as a result of scientific investigation. And suppose, furthermore, that that fact is incompatible with Buddhist theory. There is no doubt that we must accept the result of the scientific research.”
[From A Policy of Kindness by His Holiness the IVth Dalai Lama]
Commenting on the above quote from the Dalai Lama, author B. Alan Wallace writes the following in Buddhism and Science:
“The Dalai Lama, however, offers an important caveat. He argues that it is critical to understand the scope and application of the scientific method. By invoking an important methodological principle, first developed fully as a crucial principle by Tsongkhapa (1357-1419), the Dalai Lama underlines the need to distinguish between what is negated through scientific method and what has been not observed through such a method. In other words, he reminds us not to conflate the two processes of not finding something and finding its nonexistence. For example, through current scientific analysis so far we may have not found evidence for rebirth, but this does not imply by any means that science has somehow negated the existence of rebirth.”
Dolpopa Sherab Gyaltsen
This has been on my wish list for a while now. Published in 2006, this is the first English translation of Dolpopa Sherab Gyaltsen’s masterpiece titled Mountain Doctrine wherein he gives precise teachings on the rangtong (self-emptiness) and zhentong (other-emptiness) views. I am currently re-reading The Buddha from Dolpo by Cyrus Stearns, which is excellent–both in offering a basic biography of Dolpopa as well as providing many of his arguments regarding Buddhanature and other teachings. Dolpopa was also a master of Kalachakra tantra, and is recognized as such even to this day by many of the Vajrayana lineages (not just the Jonang).
For those who are interested in Buddhadharma but have never heard about Dolpopa, I recommend checking him out (probably starting with The Buddha from Dolpo). Hopefully we will see more from Dolpopa in English, as his collected works are gaining attention in academia.
Other related books of interest:
The Buddha from Dolpo (by Cyrus Stearns)
The Essence of Other-Emptiness (by Jetsun Taranatha. Translated by Jeffrey Hopkins)
The Kalachakra Tantra: The Chapter on Sadhana Together with the Vimalaprabha Commentary (translated by Vesna A. Wallace)
Introduction to the Kalachakra Initiation (by Alexander Berzin)
Ornament of Stainless Light (translated by Gavin Kilty)
After about a year of not posting to this blog I am now back and intend on posting semi-regularly again. My blogging (here, at least) was diminished, yet my Dharma practice has continued (which is the important part, I think).
After the teachings on Taranatha’s Lamrim, I also received teachings on Kalachakra. I won’t repeat the details of the latter since they are tantra level teachings, but I will say that they have really opened up the preliminary practices for me. I have also attended teachings (one session of a 4 part session) on Guru Yoga. My gratitude to Khenpo Choejor Gyamtso for his wisdom and kindness in sharing the Dharma to his students.
I have also recently been invited to attend a practice group that has formed at another center. There was one session already, which I missed, yet one friend shared her notes, and another friend called me to fill me in as best he could. I will be attending my first session in two days.
I plan on continuing the Lamrim series of posts on Vajra Vehicle. The next article in that series will be on “Contemplation 2 – The Difficulty of Obtaining a Precious Human Life with its Freedoms and Endowments”. I will also be making additional posts now and again, not specifically related to any series. These are all assigned the “Miscellaneous” Category (for those who use the Category links to order posts when reading content on Vajra Vehicle).
It’s time to thoroughly clean my living space! There is a lot of inertia preventing me from doing this right now, so I have decided to transform the experience into an active form of meditation. As I wipe away the dust and grime I imagine I am cleaning the obscurations that cover the radiant clear light mind. As I rearrange the furniture I imagine I am ordering all the parts of my life that are in disarray. As I sweep, vacuum, and mop the floor I imagine I am preparing a sure foundation to stabilize my practice. As I wash the dishes I imagine I am ridding myself of the three poisons (ignorance, attachment, and aversion). At the end of the day I will have a clean and ordered space, and others who come to visit might feel more at peace here. I dedicate any merit accumulated through this practice to the benefit of all beings. #DharmaInEverydayLife
What are the three poisons? Attachment, aversion, and ignorance (represented by the bird, the snake and the pig respectively). All forms of suffering can be traced back to one or more of these three. In very simplistic terms, attachment means clinging, desiring, wanting. If we are attached to something we want to hold onto it and not let go. We want to keep it for ourselves. We are sad or angry if it goes away. Aversion means we do not want something, we want it to go away, we want it removed from our presence. We are sad or angry if it remains. Ignorance means not knowing, a lack of clarity, not seeing things as they really are.
Dharma is full of antidotes for these poisons. Find a dharma-gate that works for you, and enter in. The Buddhas and Bodhisattvas stand before us all, encouraging us to become a fully awakened being, a Buddha.
This is a series of Dharma teachings on ‘Introduction to the Pledged Bodhicitta Actions for Training and the Root Bodhisattva Vows’ by Dr. Alexander Berzin. It is worth a listen if you are interested in the topics of Bodhicitta and the Bodhisattva way of life.
For ease of reference I have created this post which can be used for the opening and closing of each of the lamrim contemplations in this series. This is the suggested order for each session:
- Seven-Branch Prayer (3 x’s)
- Lineage Supplication
- Lamrim Contemplation
- Dedication of Merit
[This is part of an ongoing Lamrim series. All related posts can be found here.]
The next section of Taranatha’s Essence of Ambrosia is titled,
The Freedom and Endowments of a Precious Human Life
This section consists of Contemplations 2 through 4 which are, Contemplation 2 – The Difficulty of Obtaining a Precious Human Life with its Freedoms and Endowments, Contemplation 3 – The Probability of Being Reborn Human and Contemplation 4 – Why This Human Life is Important. Before getting into what is meant by the various freedoms and endowments I feel it might be helpful to offer a very general overview of Buddhist cosmology coming from the Indo-Tibetan tradition, though also noting that most of this roots back to the Abhidharma (one of the Three Baskets of the Pali Canon) so is somewhat consistent here with the Theravada school as well.
This background is assumed in the text but may not be as familiar to all of the readers who visit this blog. Also note I am neither a scholar nor a monk. I am a student and lay-practitioner with only about 10 years of Dharma study and practice under my belt. For a more in-depth understanding I recommend contacting a qualified lama, monk and/or scholar. That said, I do make effort to stay informed and to share what I have learned with as much care and accuracy as is possible. Like any of the material here on Vajra Vehicle, all errors and/or omissions are mine alone. As mentioned elsewhere, please know I always welcome questions, feedback, critiques, corrections and/or suggestions. I invite you to comment if you are reading this and you have something you would like to share. In fact, this offer stands for all of the posts on this blog. Now, on to some cosmology…
HH Penam Rinpoche
Today, 10 March 2013, is the 5th anniversary of the parinirvana of His Holiness Penam Rinpoche (full name Ngagwang Pedma Namgyal Palzangpo). As I write this note I reflect on the kindness this great lama has shown to me. In a very literal sense it was Penam Rinpoche that led me to the Buddhadharma. I have wrote a bit about this in a previous entry so I will not repeat all the details here except to say that without his influence I may never have come to embrace the Dharma in this life.