Some say that suffering is self-made, some that it is made by another, some that it is made by both, and some that it is without cause; but it is not correct to think of suffering as an effect.

Nāgārjuna, Mūlamadhyamakakārikā, Siderits & Katsura tr. (12:1)

El cese no cesa, ni por medio de sí mismo ni por medio de otro. Así como el surgir no surge, ni por medio de sí mismo ni por medio de otro.

Dado que ni el surgimiento, ni la duración, ni el cese pueden establecerse, no podemos hablar de cosas condicionadas. Si no pueden establecerse las cosas condicionadas, ¿cómo sería posible establecer las incondicionadas?

Cómo un sueño, como una ilusión mágica, como la ciudad de los gandharva asi han sido explicados el surgimiento, la duración y el cese [de los fenómenos].

- Nāgārjuna

この画面…夏です(笑)。 クソ暑い中、龍樹(ナーガールジュナ: Nāgārjuna)『宝行王正論』を読む。 悪を捨て、善を守ることが、繁栄をもたらす法であり、智慧によって執著をことごとく断つことが、至福にいたる法であります。(第三章-31) 正解過ぎるwww #Nāgārjuna #宝行王正論 #龍樹 #ナーガールジュナ https://www.instagram.com/p/Cfg1Mn6PmqrJxsdGyScZkzIaeA9tDplBBx7JFI0/?igshid=NGJjMDIxMWI=

Albarran Cabrera

"The Mouth of Krishna "

'There is the story of the infant Krishna, wrongly accused of eating a bit of dirt. His mother, Yashoda, coming up to him with a wagging finger scolds him: "You shouldn't eat dirt, you naughty boy." "But I haven't," says the unchallenged lord of all and everything, in spot disguised as a frightened human child. "Tut! Tut! Open your mouth,” orders Yashoda. Krishna does as he is told. He opens his mouth and Yashoda gasps. She sees in Krishna's mouth the whole complete entire timeless universe, all the stars and planets of space and the distance between them, all the lands and seas of the earth and the life in them; she sees all the days of yesterday and all the days of tomorrow; she sees all ideas and all emotions, all pity and all hope, and the three strands of matter; not a pebble, candle, creature, village or galaxy is missing, including herself and every bit of dirt in its truthful place. "My Lord, you can close your mouth," she says reverently.'

In any part of the universe there is a whole universe. Hamlet saw the infinite space in a nutshell; William Blake saw a world in a grain of sand, heaven in a wildflower, eternity in an hour.

Our daily perception relies on the assumption that reality is like a building and as such, is made of building blocks. However, at a very microscopic level, quantum physics describes to us a scenario where elemental particles are basically energy fields. Activity is not the by-product of matter interacting, but the other way round. Entities turn out to be temporarily stabilized nodes in a web of interactions.

The things that we perceive and imagine are assemblies of a provisional nature. This essential fact is what Buddhism defines as emptiness. In fact, some of the most original ideas of the ancient Mahayana Buddhism (Nāgārjuna, c. 150 – c. 250 CE) are its critiques of the notion of identity: there are no two identical things in nature; nothing is identical to another thing. And the central notion of “emptiness” suggests that there is nothing that exists only in itself, independent of everything else. The echo with modern physics is clear.

‘In a certain sense, everything is everywhere at all times. For every location involves an aspect of itself in every other location. Thus every spatiotemporal standpoint mirrors the world.’

- A.N. Whitehead -

Excerpts from Nagarjuna’s Verses from the Center

Space

No trace of space Is there before The absence of obstruction Which describes it.

With no obstruction, How can there be Absence of obstruction? Who distinguishes between them?

Space is not obstruction Or an absence of it, Nor is it a description Or something to describe.

Fluidity and heat, Energy and gravity Are just like space.

In seeing things To be or not to be Fools fail to see A world at ease.

Time

If I had a past, What is now and yet to come Would have already happened. Were there no now and future then, How could now and future Ever have a past?

Without a past There is no now and future; What is now and still to come Would never happen.

Past, present, future Are like bottom, middle, top And one, two, three.

You can’t grasp time And times you can Are never time itself. Why configure time you cannot grasp?

If time depends on things, How could I ever have Time apart from things? Without things how could time persist?

Nāgārjuna c. 150 – c. 250 CE

"It is time to turn to the second kind of argument I announced: arguments based on the conviction that statements refer to situations constituted of the things designated by the words of that statement. This is the conviction that I call correspondence principle. At first sight this principle seems reasonable enough. If I say “the cat sits on the mat”, I refer to a situation in which there is a cat, a mat and the activity of sitting. (Since Sanskrit uses no definite or indefinite articles, the question what happens to the does not arise. The preposition on is taken care of by the locative case.)

However, problems arise in statements that are about the production of something, or its coming into being. Consider “the potter makes a pot”. This statement refers to a situation in which there is a potter and the act of making. There is no pot as yet in this situation, for if there were one, the potter would not have to make it. Statements like this one were experienced as problematic. They also came to be used as arguments.

[The Buddhist philosopher Nāgārjuna argued that since the language used to describe our experiences is contradictory (implicitly accepting the correspondence principle) therefore the phenomenological world is contradictory and unreal.] The situation was far less comfortable for the Brahmanical and Jaina thinkers. They, too, implicitly accepted the correspondence principle, so they, too, found a statement like “the potter makes a pot” problematic. More problematic than the Buddhists, for unlike the Buddhists, they did not deny the reality of the phenomenal world. What could they do?

Interestingly, since they could not abandon the correspondence principle, they used such problematic statements to prove visions of reality which they appear to have invented for the occasion. There is a Brahmanical school known by the name of Sāṃkhya. One of its classical texts is called Verses on Sāṃkhya (Sāṃkhya-kārikā) and contains the following line (no. 9):

The effect pre-exists in the cause, because one cannot make what does not exist,….

I hope you recognize the situation. The potter can only make a pot if the pot exists, “because one cannot make what does not exist”. And what does this prove? It proves that “the effect pre-exists in the cause”. In concrete terms this means: the pot exists already in the clay out of which it will be fashioned.

The doctrine of the pre-existing effect is called sat-kārya-vāda in Sanskrit. It became a cornerstone of the Sāṃkhya philosophy. It is not likely to convince many modern readers, but this is because the supporting argument is lost on those modern readers. Modern readers do not swear by the correspondence principle the way many Indian thinkers did. Those who do, whether implicitly or explicitly, will appreciate the argument much better: The potter can only make a pot if there is a pot. Where is that pot? In the clay from which it will be formed."

—Johannes Bronkhorst, Logic and language in Indian religions

interesting, I knew that some schools of Indian thought asserted that the effect pre-exists in the cause but I didn't know it was based on a linguistic argument.

Nāgārjuna's Mūlamadhyamakakārikā

1. If arising were produced, Then it would also have the three characteristics. If arising is not produced, How could the characteristics of the produced exist?

2. If the three, arising, etc., are separate, They cannot function as the characteristics of the produced. But how could they be joined In one thing simultaneously?

3. If arising, abiding, and ceasing Have characteristics other than those of the produced, There would be an infinite regress. If they don’t, they would not be produced.

4. The arising of arising only gives rise To the basic arising. The arising of the basic arising Gives rise to arising.

5. If, as you say, the arising of arising Gives rise to the basic arising, How, according to you, does this, Not arisen from the basic arising, give rise to that?

6. If, as you say, that which is arisen from basic arising Gives rise to the basis, How does that nonarisen basis Give rise to it?

7. If this nonarisen  Could give rise to that, Then, as you wish, It will give rise to that which is arising.

—Nāgārjuna, The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā, translated by Jay L. Garfield

Alles Gute, Lieber Andreas

It's getting to be that time of year when I am no longer sure whether or not I should light a fire. I tend to just go ahead and make one because I have enough wood, and because it is just so nice to sit near it. I have enough thanks to Andreas, who gives me all the leftovers from his workshop. Starting a fire with with ebony, teak, and wenge kindling feels like something the very decadent Esseintes from 'Against Nature' would do, and it always makes me smile.

A few weeks ago, Andreas won 'die Braut', the 'bride', at the local Bavarian wood auction. The bride is the most expensive log per cubic meter, this year a little yew, so little in fact that they didn't even bother putting it in the newspaper, as they normally do. I find this disappointing, Andreas is relieved. I'm sure, when it dries out he'll make something beautiful from it.

Lately, when my fire has gone out and cooled down, I'll dig my hand into the ashes and pull out the little bits of charcoal for drawing with. They make a lovely, buttery black. If the drawings are any good I'll keep them, but more often than not they end up back in the fire.

So many incarnations of one tree: furniture, warmth, sketches.

“Cyclic existence is without end and beginning. So there is no beginning or end. Where there is no beginning or end, how could there be a middle? It follows that thinking about this in terms of prior, posterior, and simultaneous is not appropriate.”

— Nāgārjuna, Mūlamadhyamakakārikā

In Praise of Drikung Kyobpa Rinpoche: An Overview

The Flute of Faith

In Praise of Drikung Kyobpa Rinpoche

by Jamyang Khyentse Chökyi Lodrö

Homage to the Guru Mañjughoṣa!

Boundless Lord, victor of the Blissful Realm, Nāgārjuna, pioneer of Dharma in Jambudvīpa, And the great bodhisattva Mañjughoṣa Became the emanated king, noble Tri Songdetsen, Who was then reborn in the family of Kyura As Drikungpa, protector of the Land of Snows, Renowned by the epistle-like name of Rinchen Pal, A diligent upholder of vows, unstained by any fault. Even the Malaya forest could only partially convey His perfume of ethical discipline, delightful to āryas, Emanating and pervading as far as a league away. To all, including the devas, he was delightful to behold. In a single collection, one hundred and fifty texts of vajra speech, He established the unique intention, the ultimate definitive meaning, Of what the omniscient victor, the great sun-like Lord of Sages taught In successive turnings adapted to disciples’ characters and capacities. These works establishing how all teachings are beyond contradiction Are the heart of the teachings, an adornment to beautify the Mahāyāna.[1]

Even a great arhat from Sri Lanka commanded That a white lotus be offered to his crown. And accordingly, Śākyaśrībhadra presented The flower as a gift and plucked the vīṇā of praise. When such sublime and saintly beings exalted him, Is it any wonder that fools should also offer praise?

Heart-son of the sugata Deshek Gyalpo,[2] Forefather of an ocean of Kagyü siddhas, Miraculously he founded great centres of Dharma, So that the whole earth became filled with the saffron-clad. He created threefold representations beyond the ken of immature minds. And travelled to the Blissful Realm—to this one I offer praise.

When this glorious and incomparable lord of Dharma Appeared somewhat clearly in his bright, sky-like mind, The old gander Lodrö paid tribute with melodious song: May we receive the blessings of the Dharma sovereign!

Through the circumstance of a larger-than-life bronze image of Kyobpa Rinpoche appearing[3] to my mind, I supplicated with great faith. Siddhirastu!

| Translated by Adam Pearcey with the generous support of the Khyentse Foundation and Tertön Sogyal Trust, 2023.

"In Praise of Drikung Kyobpa Rinpoche" is a poetic homage written by Jamyang Khyentse Chökyi Lodrö, a renowned Tibetan master, to honor the life and achievements of Drikung Kyobpa Jikten Sumgön, a significant figure in Tibetan Buddhism. This article provides a comprehensive overview and analysis of the praise, highlighting its key themes, historical context, and significance within Tibetan Buddhist tradition.

1. Background of Drikung Kyobpa Rinpoche:

- Drikung Kyobpa Rinpoche, born as Rinchen Pal, was a prominent figure in Tibetan Buddhism, known for his unwavering commitment to ethical discipline and profound understanding of Buddhist teachings.

- He was recognized as an emanation of noble Tri Songdetsen and played a crucial role in propagating the Dharma in Tibet.

- Renowned for his scholarly works and establishment of Dharma centers, Drikung Kyobpa Rinpoche was revered by both scholars and practitioners alike.

2. Themes Explored in the Praise:

- Lineage and Rebirth: The praise begins by invoking the lineage of Drikung Kyobpa Rinpoche, tracing his spiritual ancestry to revered figures like Nāgārjuna and Mañjughoṣa. It highlights his noble birth and spiritual heritage.

- Ethical Discipline and Virtue: Drikung Kyobpa Rinpoche is portrayed as an exemplar of ethical discipline, with his virtue likened to the fragrance of the Malaya forest, captivating to noble beings.

- Scholarly Achievements: The praise acknowledges Drikung Kyobpa Rinpoche's scholarly contributions, particularly his compilation of one hundred and fifty texts elucidating the definitive meaning of Buddhist teachings.

- Miraculous Activities:. The text recounts miraculous events associated with Drikung Kyobpa Rinpoche, such as the appearance of his larger-than-life image and the homage paid by sublime beings, underscoring his spiritual prowess.

3. Cultural and Historical Context:

- The praise reflects the rich cultural and religious milieu of Tibetan Buddhism, emphasizing the reverence accorded to spiritual masters and the transmission of lineage teachings.

- It underscores the importance of faith and devotion in the spiritual journey, as demonstrated by the author's supplication to Drikung Kyobpa Rinpoche with great faith.

4. Significance and Legacy:

- "In Praise of Drikung Kyobpa Rinpoche" serves as a testament to the enduring legacy of Drikung Kyobpa Jikten Sumgön and his profound impact on Tibetan Buddhism.

- The praise continues to inspire practitioners, serving as a reminder of the qualities to cultivate on the path to enlightenment and the importance of preserving and propagating the Dharma.

Conclusion:

"In Praise of Drikung Kyobpa Rinpoche" encapsulates the reverence and admiration felt by Jamyang Khyentse Chökyi Lodrö towards Drikung Kyobpa Rinpoche, celebrating his spiritual accomplishments and contributions to the Buddhist tradition. As a timeless ode to a revered master, it continues to resonate with practitioners, offering inspiration and guidance on the path of Dharma.

"Nāgārjuna therefore said: 'In Buddhism there are two standards of truth, that is, the conventional truth and the ultimate truth. For the conventional truth it is explained that there are sentient beings. For the ultimate truth it is explained that there are no sentient beings at all. But here again there are two standards. For those who do not know the characteristics of expression and esoteric symbols, it is explained that from the point of view of the ultimate truth there are no sentient beings; and for those who know the characteristics of expression and esoteric symbols, it is explained that from the point of view of the ultimate truth there are sentient beings.' Should there be a man capable of knowing the esoteric symbols and esoteric meanings of such a word as Him, he is to be called a perfectly knowing one."

—Kūkai: Major Works, Yoshito S. Hakeda

Impulsive acts are the root of life. Fools are impulsive; the wise see things as they are. When confusion stops through insight, impulsive acts cease. Stop this and that will not happen: anguish will end.

Nāgārjuna, Mūlamadhyamakakārikā, Batchelor tr. (Ch 26)

Life, being susceptible to many harms, is more impermanent

Than a wind blown bubble of water. Most wondrous

Is the leisure of inhaling one breath, having

Exhaled another, and awakening from sleep.

-Nagarjuna

Y’all motherfuckers need Nāgārjuna.

Morning meditation — Those for Whom Sunyatā is.

Morning meditation — Those for Whom Sunyatā is. https://wp.me/pFy3u-6YG

Nāgārjuna says ‘Sunyatā is the exhaustion of all views’ and adds ‘Those for whom Sunyatā is itself a theory are incurable.’ Nagarjuna[Lucid Exposition of the Middle Way] On the net, of course, it’s morning, afternoon, evening, or nighttime 😀 somewhere. Click here to read more Morning Meditation posts. On our Twitter account, Buddhism Now @Buddhism_Now, most mornings we post a ‘morning…

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Vajrasattva practice pdf

 VAJRASATTVA PRACTICE PDF >>Download (Descargar) vk.cc/c7jKeU

  VAJRASATTVA PRACTICE PDF >> Leer en línea bit.do/fSmfG

            Becoming Vajrasattva is a complete guide to this purification practice, providing instruction on the method, commentary on the traditional texts, and insight into tantra. Also included is an entire section of complete retreat instructions?required reading for anyone undertaking a meditation retreat in the Tibetan tradition. Hacer la meditación y recitación de Vajrasattva con una visualización concentrada y estable es el poder del antídoto. Desarrollar una firme determinación de nunca volver a entregarte a ese tipo de acciones en el futuro es el poder de la determinación, también llamado el poder de apartarse de las acciones negativas. Tablet format, 180 pages. Also available: Teachings based on a selection of these texts available from Heart Teachings, Advice for Death & Dying (S28) and Vajrasattva Practices for the Time of Death (S29) (Note: this text was previously titled "Vajrasattva Meditation Ritual, Ritual to Guide the Dead, and Additional Practices") Vajrasattva is the essential or true nature of a. "being," or person. The Ageless Wisdom Tra-. dition teaches that the "solar Angels concern. This is then regularly used as a preliminary. his [man's] own essential nature,"14 and de-. meditation in the more advanced meditation. scribes "the solar Angel, who is the true. Vajrasattva Practice (of the Four Preliminary Practices) 金剛心菩薩法 (四加行法) 修法儀軌 Translated by Janny Chow, Luljeta Subasic, Alice Yang, and others Release Date: June 20, 2009 Release version: Final Please note that anyone who wishes to engage in this practice must first take refuge in La meditación breve de Vajrasattva fue enseñada por Lama Zopa Rimpoché en el retiro de Vajrasattva que tuvo lugar en el año 1999 en Land of Medicine Buddha, Soquel, California, EUA. Extraído de Prácticas preliminares de Vajrasattva. 20 pág. No. de Paginas 10. it fills your head, you receive the blessings of Vajrasattva s body, and all the negative actions. you have committed physically, such as killing, stealing, and sexual misconduct, are. purified; you receive the vase initiation and the seed is planted for realising the Nirmanakaya, the manifested body of the Buddhas. The practice of Vajrasattva is used to purify obstacles to spiritual development, negative karma and illness. It is the most powerful purification practice in daily life. Purifying these negative and self-destructive habits allows space for positive experiences and beneficial states of mind to flourish in your life. The Hundred-Syllable Mantra of Vajrasattva. To meditate on Vajrasattva is the same as to meditate upon all the buddhas. His hundred-syllable mantra is the quintessence of all mantras. Vajrasattva's mantra is a powerful purification prayer that invokes the mindstreams of all the buddhas. Khenpo Sherab Sangpo suggests that his students recite In Vajrasattva's heart there is a moon disc, and standing upright on the moon disc is a white letter HUNG. The HUNG is encircled by the hundred-syllable mantra. The letter HUNG emits light rays, gathering myriad wisdom beings in the forms of Vajrasattva and his consort from all the ten directions. They all dissolve into the Vajrasattva and In Shingon Buddhism it is Vajrasattva that passes on the initiation of the Dharmakāya Buddha Mahāvairocana to Nāgārjuna, thereby creating the Vajrayāna lineage. In the mūla-yogas the practitioner carries out a set of four pactices 100,000 times. One of these is visualising of Vajrasattva and repeating his 100 syllable mantra 100,000 times In Shingon Buddhism it is Vajrasattva that passes on the initiation of the Dharmakāya Buddha Mahāvairocana to Nāgārjuna, thereby creating the Vajrayāna lineage. In the mūla-yogas the practitioner carries out a set of four pactices 100,000 times. One of these is visualising of Vajrasattva and repeating his 100 syllable mantra 100,000 times

, , , , .

 VAJRASATTVA PRACTICE PDF >>Download (Descargar) vk.cc/c7jKeU

  VAJRASATTVA PRACTICE PDF >> Leer en línea bit.do/fSmfG

            Becoming Vajrasattva is a complete guide to this purification practice, providing instruction on the method, commentary on the traditional texts, and insight into tantra. Also included is an entire section of complete retreat instructions?required reading for anyone undertaking a meditation retreat in the Tibetan tradition. Hacer la meditación y recitación de Vajrasattva con una visualización concentrada y estable es el poder del antídoto. Desarrollar una firme determinación de nunca volver a entregarte a ese tipo de acciones en el futuro es el poder de la determinación, también llamado el poder de apartarse de las acciones negativas. Tablet format, 180 pages. Also available: Teachings based on a selection of these texts available from Heart Teachings, Advice for Death & Dying (S28) and Vajrasattva Practices for the Time of Death (S29) (Note: this text was previously titled "Vajrasattva Meditation Ritual, Ritual to Guide the Dead, and Additional Practices") Vajrasattva is the essential or true nature of a. "being," or person. The Ageless Wisdom Tra-. dition teaches that the "solar Angels concern. This is then regularly used as a preliminary. his [man's] own essential nature,"14 and de-. meditation in the more advanced meditation. scribes "the solar Angel, who is the true. Vajrasattva Practice (of the Four Preliminary Practices) 金剛心菩薩法 (四加行法) 修法儀軌 Translated by Janny Chow, Luljeta Subasic, Alice Yang, and others Release Date: June 20, 2009 Release version: Final Please note that anyone who wishes to engage in this practice must first take refuge in La meditación breve de Vajrasattva fue enseñada por Lama Zopa Rimpoché en el retiro de Vajrasattva que tuvo lugar en el año 1999 en Land of Medicine Buddha, Soquel, California, EUA. Extraído de Prácticas preliminares de Vajrasattva. 20 pág. No. de Paginas 10. it fills your head, you receive the blessings of Vajrasattva s body, and all the negative actions. you have committed physically, such as killing, stealing, and sexual misconduct, are. purified; you receive the vase initiation and the seed is planted for realising the Nirmanakaya, the manifested body of the Buddhas. The practice of Vajrasattva is used to purify obstacles to spiritual development, negative karma and illness. It is the most powerful purification practice in daily life. Purifying these negative and self-destructive habits allows space for positive experiences and beneficial states of mind to flourish in your life. The Hundred-Syllable Mantra of Vajrasattva. To meditate on Vajrasattva is the same as to meditate upon all the buddhas. His hundred-syllable mantra is the quintessence of all mantras. Vajrasattva's mantra is a powerful purification prayer that invokes the mindstreams of all the buddhas. Khenpo Sherab Sangpo suggests that his students recite In Vajrasattva's heart there is a moon disc, and standing upright on the moon disc is a white letter HUNG. The HUNG is encircled by the hundred-syllable mantra. The letter HUNG emits light rays, gathering myriad wisdom beings in the forms of Vajrasattva and his consort from all the ten directions. They all dissolve into the Vajrasattva and In Shingon Buddhism it is Vajrasattva that passes on the initiation of the Dharmakāya Buddha Mahāvairocana to Nāgārjuna, thereby creating the Vajrayāna lineage. In the mūla-yogas the practitioner carries out a set of four pactices 100,000 times. One of these is visualising of Vajrasattva and repeating his 100 syllable mantra 100,000 times In Shingon Buddhism it is Vajrasattva that passes on the initiation of the Dharmakāya Buddha Mahāvairocana to Nāgārjuna, thereby creating the Vajrayāna lineage. In the mūla-yogas the practitioner carries out a set of four pactices 100,000 times. One of these is visualising of Vajrasattva and repeating his 100 syllable mantra 100,000 times

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