Ocean of Existence

You appear so capable, smart, and clever, but you are a fool As long as you cling to the child’s play of the appearances of this life. Suddenly you are overwhelmed by the fearful Lord of Death And, without hope or means to endure, there is nothing you can do. —This is going to happen to you! Pabongkha Rinpoche @sridmtsho

I bow to the Dharmadhatu Which resides in every sentient being. But if they are not aware of it, They circle through the three realms. Due to just that being purified What is such Saṃsāras’ cause, This very purity is then nirvāṇa. Likewise, Dharmakaya is just this. Arya Nagarjuna @sridmtsho

Ah, the hurt! Kind Lama, look to this pitiful one— How I behave and how I have cheated myself my entire life. Please, look upon this mindless one with compassion. Pabongkha Rinpoche @sridmtsho

Then Mañjuśrī asked, ‘Blessed One, if these five analytic positions concerning things, though different, rest on a single basis of things, then what is that basis of things? If whichever way one examines, one is still deluded, then what is the unmistaken essence?’ The Blessed One replied, ‘Mañjuśrī, the basis is the aggregates, the elements, the constituents, and the sense fields. However, one will be mistaken if one takes even these things as permanent and unchanging, since they too are like illusions and are merely conventional designations. If one examines what is inherently unborn without being clear about its appearance as a conventional designation, one will also be mistaken. The basis, the unmistaken essence, is the inherently unborn state of those things.’ Mañjuśrī asked, ‘If the basis of delusory sensory objects does not exist, then how is it that there is what is known as the appearance of delusory sensory objects?’ The Buddha replied, ‘Understand that things are like illusions, merely conventional designations that are perceived by the deluded mind as existing. Not apprehending this, and not understanding that things are inherently unborn, objects of perception that appear to the deluded mind as deluded perceptions are seized upon as permanent and unchanging things. Why must you understand this? Because one remains in saṃsāra if one takes things as permanent and unchanging. If one is in saṃsāra, the aggregates, the constituents, and the sense fields will exist. If these exist, there will be the experience of joy and sorrow. However, if one is aware that things are inherently unborn, and one has cleared away both the extremes—of permanent unchanging substantiality and of the nonexistence and negation of things then one will reach the highest perfect and complete awakening. With that, the attainments, the major and minor marks, and the buddhafields in their complete perfection will appear. ‘In brief, Mañjuśrī, not understanding the inherently unborn nature of things, grasping to things as permanent and unchanging, and being in saṃsāra—this is what is known as the perception of the deluded mind toward the appearance of things. However, it is not the case that things appear from nothingness, like primordial space, by the power of the deluded mind alone. Even in the perception of saṃsāra and nirvāṇa, by means of pure and impure vision, Mañjuśrī, the object of perception is known as an appearance to the mind.’ Appearing Differently to All While Not Departing from Emptiness Sūtra @sridmtsho

The essence is that compassion is simply a subset of loving-kindness. Loving-kindness is divided into compassion, which is loving-kindness toward those who suffer, and sympathetic joy, which is loving-kindness toward those who are happy and enjoying themselves. So compassion is a subset of loving-kindness; it is nothing other than loving-kindness, but directed toward those who suffer. It is important to point out that it is not sympathetic grief for those who suffer. It is also universal, not merely a resonance of loving-kindness toward those who suffer whom you know, who are close to you, who are in your family, or who are your friends. It is universalized; it is for all beings. We try to radiate it and extend it toward all beings. If we become truly accomplished in this, we can have compassion even for our enemies. Over time, we come to understand that compassion must be informed by wisdom. We realize that any being who is suffering—even if they are filled with anger, hatred, or ill will toward you—is themselves caught in a form of suffering and a trap. Anyone who cultivates that anger and hatred is trapped in a labyrinth of confusion. They are simply beings caught in that labyrinth. If they knew better, they would not be there; they would not be your enemies. This helps us develop equanimity, at least toward our enemies, and hopefully even compassion. It doesn’t mean that we no longer have warm emotions. If we are skillful practitioners, we can move back and forth between loving-kindness and equanimity. In fact, they are complementary and mutually supportive. Equanimity keeps loving-kindness and compassion from slipping into grief, while loving-kindness keeps equanimity from becoming apathy and coldness. These two lie at opposite ends of the spectrum for a good reason. They are not separate; they inform and complement one another, and they work together. Ajahn Sona @sridmtsho

Pain in itself is a very interesting phenomenon because if one looks into the pain instead of trying to run away from it, avoid it or cover it up, if one goes straight into the pain—either emotional pain or physical pain—then in itself, because it is so intense, it can become a profound object of concentration. For example, one time when I was living in the cave, I was chopping wood and my axe slipped and nearly cut my thumb off! Since I was living in the cave there wasn’t much I could do about it, so I simply bound the thumb close to the hand with a khata—one of those white Tibetan scarves. Then I sat down, and since it was extremely painful I thought, “What to do?” Well, it was a wonderful object of meditation, so compelling! So I sat and I observed the pain. Now, pain is so interesting when we just look at it in a relaxed manner. Don’t worry about it but just relax and watch. This pain, it comes in waves, it’s not a solid block. When we really look, it swells and then it goes down and it swells and recedes, and to my mind it was like an orchestra playing a symphony: we have the violins and the strings and then add the trumpets. Then the percussions join in there are all the different instruments playing together. Sometimes a crescendo of trumpets and then the violins would take over followed by drums: stabbing pains, aching pains, tearing pains, all types of pains, so many different kinds of sensations, all creating this incredible symphony! As I watched this happen, the idea of pain didn’t arise, it was just pure sensations. Then as I looked at these sensations as they rose and fell, rose and fell, not me or mine, they became transparent and behind the noise of the pain was this empty silence. It was a very profound meditation at the time. At a certain point I felt that it wasn’t hurting so much and realised that hours had passed. We can learn so much and our lives are constantly offering us means to learn, to understand and to develop but usually we cover it all over. We don’t want to look. Jetsunma Tenzin Palmo @sridmtsho

Tibetan spiritual leader Tai Situpa Rinpoche was the largest individual donor to the reconstruction of Kathmandu’s historic Boudhanath Stupa. He contributed 29 kg of gold toward the restoration after the 2015 earthquake. The $2.1 million reconstruction used more than 30 kg of gold to restore the stupa’s iconic spire. via @Advayajnana @sridmtsho

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The spiritual path is the path of commitment, total commitment. It’s not something to just do on weekends as an alternative to going out to the beach or partying. If one wants a real inner transformation, one has to work for it. Just as if you want to be a genuine musician, you have to train. I have friend who have a teenage son in Tasmania, an island off the south of Australia, and since he was very young he wanted to be a guitarist so he studied classical and Spanish guitar. He’s just a teenage boy, yet he practises between eight to sixteen hours a day. Now his family are not even particularly musical and don’t pressure him at all. He disciplines himself. Why? Because he really wants to be a musician. He will go over the same run again and again and again. He doesn’t get bored, he doesn’t get tired, because he’s totally committed to being a first rate guitarist, not for fame, not for glory but because he loves the music. So how many of us has that kind of commitment to the spiritual path? We want to be enlightened but at the same time we also want fun. Which is not to say that enlightenment is not fun! As he is playing the guitar, he loves it and he doesn’t see it as penance. Only as a joy. Likewise our practice should be a joy. Just recently someone said to me, “I am going to be doing a three year retreat, do you have any advice?” So I replied, “Enjoy yourself!” Because if one loves what one is doing, then one does it whole-heartedly. I was living in a cave because I couldn’t think of anywhere nicer to be. I stayed there because I was so happy, not because I was trying to rival Milarepa or sort of flagellating myself as a penance. People look from the outside and say, “Oh, how difficult!” but from the inside perspective the external difficulties were irrelevant compared with the inner advantages and the joy I had. So our spiritual practice should be a delight even when it’s boring, even when it’s difficult, even if our knees ache, our head aches or we think, “How much longer?” Still in the depths of our hearts there is a delight in what we are doing. It has to be a commitment from within. Jetsunma Tenzin Palmo @sridmtsho

I met a traveller from an antique land Who said: Two vast and trunkless legs of stone Stand in the desert. Near them, on the sand, Half sunk, a shattered visage lies, whose frown, And wrinkled lip, and sneer of cold command, Tell that its sculptor well those passions read Which yet survive, stamped on these lifeless things, The hand that mocked them and the heart that fed: And on the pedestal these words appear: ‘My name is Ozymandias, king of kings: Look on my works, ye Mighty, and despair!’ Nothing beside remains. Round the decay Of that colossal wreck, boundless and bare The lone and level sands stretch far away. Percy Bysshe Shelley @sridmtsho

When you die, it's very similar to when you fall asleep. When you're falling asleep, if you try to maintain your focus, sometimes you feel like you're slipping or sinking into the mattress. Before that, you've already closed your eyes and can't see. Then the sounds become distant and fade away. That feeling of slipping is a sign that the elements are dissolving, which we call dissolution, and this happens in death. There are several stages. Most of us don't recognize them, but just before falling asleep and just after waking up, the mind is in a very blissful state, similar to when you sneeze. If you could control a sneeze, it would be interesting because that instant is a flash of clarity or bliss, very brief. Something similar happens just before sleep. Most of us fall asleep and wake up without noticing. But there are practitioners who use these different levels of consciousness, because consciousness becomes more subtle when sensory perception stops. First, you stop seeing, then hearing, and the senses of smell, taste, and touch become latent. We have six types of consciousness: the five senses and mental consciousness. In conventional neuroscience and cognitive science, sensory perception is primarily examined, but from a Buddhist perspective, mental consciousness is the most important because sensory perception is extremely limited, while mental consciousness can be developed. All meditation is done with mental consciousness. When we say that only the development of the mind is beneficial, we are talking about the development of mental consciousness. Sensory perception stops when you sleep; you don't see or hear, unless someone shouts and wakes you up. Mental consciousness never stops; there are dreams and more subtle states. The intention or mental state when falling asleep and waking up are correlated, which demonstrates that there is a continuity of moments of consciousness between sleep and wakefulness. Consciousness never stops; it's an endless stream of moments. For those who haven't studied Mahayana Buddhism, this may be surprising: there is no beginning or end to consciousness. There is no beginning because we cannot find a starting point; each moment of consciousness is produced by the previous moment, and so on. Matter is similar; the Big Bang is not really a Big Bang, but a Big Bounce, as Roger Penrose says. Even the beginning of our universe is not a real beginning, but a continuity of previous states of matter. A beginning cannot be found in matter either. If you look at the sky on a clear night, you see the stars and wonder if there is an end, if there is a wall that says, "Here ends the universe." Our mind thinks in terms of limits, but reality is not like that. There is no limit in the universe or in consciousness; there is no beginning or end. If there is no end, our consciousness continues, so it is in our interest to develop it. We can develop consciousness, and although it has no end, there is an end to the contaminated aspects of the mind, to afflictions and disturbing emotions. The Buddhist practitioner is primarily interested in stopping mental disturbances and developing the qualities of the mind to perfection, completely eliminating all forms of uncontrolled thoughts, obsessions, and disturbing emotions from the root. Geshe Tenzin Namdak @sridmtsho

Homage to all Buddhas and Bodhisattvas. Thus did I hear at one time. The Bhagavan was dwelling in Anathapindada’s park, in the Jeta Grove in Sravasti, along with a large monastic assembly. The Bhagavan addressed the monks as follows: ‘Monks, four things are appealing, singled out, considered valuable, pleasant, and highly appreciated by everyone. What are those four? ‘Monks, good health is appealing, singled out, considered valuable, pleasant, and highly appreciated by everyone. Good health, however, ends with sickness. Monks, sickness is neither appealing, nor is it singled out, considered valuable, pleasant, or highly appreciated by anyone. ‘Monks, youth is appealing, singled out, considered valuable, pleasant, and highly appreciated by everyone. Youth, however, ends with the ageing of the body. Monks, the ageing of the body is neither appealing, nor is it singled out, considered valuable, pleasant, or highly appreciated by anyone. ‘Monks, prosperity is appealing, singled out, considered valuable, pleasant, and highly appreciated by everyone. Prosperity, however, ends with its decline. Monks, the decline of prosperity is neither appealing, nor is it singled out, nor considered valuable, pleasant, or highly appreciated by anyone. Monks, life is appealing, singled out, considered valuable, pleasant, and highly appreciated by everyone. Life, however, ends in death. Monks, death is neither appealing, nor is it singled out, considered valuable, pleasant, or highly appreciated by anyone.’ Thus spoke the Bhagavan, the Sugata, and having spoken, the Teacher added these words: ‘Good health is impermanent, Youth does not last. Prosperity is impermanent, And life, too, does not last. How can beings, afflicted as they are by impermanence, Take delight in desirable things like these?’ When the Bhagavan had thus spoken, the monks rejoiced and praised his words. This completes the Sūtra on Impermanence. The Sutra on Impermanence @sridmtsho

Appearances are infallible dependent arising; Emptiness is the understanding that is free of assertions. As long as these two are seen as distinct, You have not yet realised the intent of the Buddhas. When these two realisations are concurrent, Where the mere sight of infallible dependent origination Concurrently destroys all modes of grasping through definite discernment, At that time the analysis of the (profound) view is perfected. Furthermore, appearances refute the extreme of existence, Emptiness refutes the extreme of non-existence. When you understand that emptiness arises in the form of cause and effect, You are not captivated by the view of extremes. Lama Tsongkhapa @sridmtsho

To truly gauge how deeply this practice has taken root in your life, measure yourself against Geshe Chengawa. He practiced without pause—he never even slept. Geshe Tonpa once urged him, ‘You really should rest, my son, or you'll make yourself ill.’ Chengawa replied, ‘Yes, I know I need rest. But when I consider how rare and precious this human life is—with all its freedoms and advantages—I simply cannot bring myself to take that rest.’ He remained sleepless his entire life and recited the mantra of Achala nine hundred million times. We should continue our meditation until a conviction of that same magnitude awakens within us. Patrul Rinpoche via @mahayog @sridmtsho

On the idea that persons have no self, listen, O King! How is it that a person is a continuity of the five aggregates? Due to the cause, which is being filled by karma and the afflictions, The result flows out in the form of the five aggregates and their ‘self.’ Beings become attached to this self, As they take their own bodies to be ‘me’ and ‘I.’ This ‘self’ fears sickness, death, hunger, and cold. It is pleased by praise and upset by reproach. By apprehending a self, one joins the five rival traditions, Yet this ‘I’ and ‘self’ do not exist. Imputed upon the aggregates, they are delusion. A name is not the self, but merely a label. The body is not the self, but flesh and bone— A gathering of great elements like an outer wall. Not even mind is the self, because it has no substance. On the idea that phenomena have no self, listen, O King! Phenomena refers to all things, such as material form and so on, Since they do not act and they retain defining characteristics. They are false notions that involve dualistic images, And are contrary to what they seem—they do not exist. If you wonder why, regarding outer and inner phenomena, One should not search for emptiness by rejecting entities, Because emptiness is already there in the appearances themselves. The term emptiness applies precisely to what is breakable, destructible, and impermanent. Apparent but without intrinsic nature, how do phenomena manifest? They do not abide as existent, nonexistent, or anything in between. That which is said to exist is saṃsāra and nirvāṇa. The nature of saṃsāra consists of mind and its objects. You should analyze objects to be unreal in this way: Divide appearances into particles—particles that cannot be divided further. All appearances of entities are the mind, like a dream. And the mind, too, has no color, shape, and so on. So, saṃsāra is empty and devoid of a self. And since there is no saṃsāra, there is also no nirvāṇa. If existence is not established, then there is also no absence. And because neither of these two extremes exist, nor is there anything in between. Thus, O King, if you meditate on nonself, Saṃsāra and perceiving a self will be cut at the root. Advice to a King (2) Sutra @sridmtsho

Previously, up until now, I have seen enemies where there were none, and I have been tormented by anger. Now that I have recognized the true enemy, I will be devoted to nonself to fight that enemy. King Udayana of Vatsa, Advice to a King (2) Sutra @sridmtsho

To counter the enemy of conceptuality, With faith you must build a fortress of generosity and discipline, Then gather an army of virtue, don the armor of forbearance, Brandish the whip of perseverance, draw the bow of concentration, And slay the perception of a self with the arrow of nonself and emptiness. Advice to a King (2) Sutra @sridmtsho

Alas, it is like giving teachings to a stone! Most people in this world— To think of them brings sorrow welling up! They do not comprehend when taught, And explanation brings no understanding. Tomorrow death awaits them, but they think they’ll live forever. Saṃsāra does not sadden them, And of the will for freedom they have not the slightest trace. If they have knowledge, they are arrogant. If they have some understanding, it is all distorted. They are borne away by busyness and pastimes And are deluged by the rain of their defilement. When might I be of help to them? Lama Longchenpa @sridmtsho

The thought that perceives a self is the great enemy. While it is immaterial and without substance, It has dwelt with you since beginningless time. Since the very beginning, this enemy has stolen The wish-fulfilling jewel of dharmakāya And hidden it in the dense thicket of dualistic images. Even now it binds you still and forces you to wander in saṃsāra. Worldly enemies can do no more than kill and rob one’s wealth, And forbearance toward them can fill one’s store of merit. But this enemy will kill peace, happiness, and liberation; Associating with it, one’s merit becomes mired in the swamp of saṃsāra. Advice to a King (2) Sutra @sridmtsho

I don’t want to hurt your feelings, But, in fact, you even lack awareness Of impermanence and death, Let alone any realization of emptiness. For those with such awareness, Outer phenomena all teach impermanence and death. I, the flower, will now give you, the yogin, A bit of helpful advice On death and on impermanence. A flower born in a meadow, I enjoy perfect happiness With my brightly colored petals in full bloom. Surrounded by an eager cloud of bees, I dance gaily, swaying gently with the wind. When a fine rain falls, My petals wrap around me; When the sun shines I open like a smile. Right now I look well enough, But I won’t last long, Not at all. Unwelcome frost will dull these vivid colors, Till turning brown, I wither. Thinking of this, I am disturbed. Later still, winds— Violent, merciless— Will tear me apart Until I turn to dust. When I think about this, I am seized with fear. You, hermit born in Lower Rekong, Are of the same nature. Surrounded by a host of disciples, You enjoy a fine complexion, Your body of flesh and blood is full of life. When others praise you, you dance with joy; When faithful patrons turn up, You sit in a dignified manner; When they shower you with lavish food, You smile with satisfaction. Right now, you look well enough. But you won’t last long, Not at all. Unwelcome aging will steal away Your healthy vigor; Your hair will whiten And your back will grow bent. Just thinking about it, don’t you feel chastened? When touched by the merciless hands Of illness and death You will leave this world For the next life, Vanquished and powerless. Just thinking about it, aren’t you seized with fear? Since you, mountain-roaming hermit, And I, a mountain-born flower, Are mountain friends, I have offered you These words of good advice. A Flower's advice to Lama Shabkar @sridmtsho