Put on a brave face and weather the storm #3
Thoughts for confinement these days
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate a more altruistic, kind and wise mind, accepting the ever-changing circumstances of our condition.
I pay tribute to all enlightened beings and the teachers who guide me. I dedicate my gratitude to my dear friends who have offered to record and type up the following text.
Before starting on the reflection for this week, I am going to lead a short meditation to revitalize the elements and energies of the body.
The body is composed of five elements, and when these become destabilized or degraded, we experience a loss of vitality, a weakening of the immune system, and tend to attract diseases. So it is extremely important to revitalize these elements.
Find a comfortable and relaxed posture; in this posture, take full rest of body and mind. Now open your chest, expanding your lungs and focusing fully on your breath. Take a deep in-breath through your nostrils, allowing the air to travel down to your stomach. Every time the air reaches your stomach, feel it to be full and as the air leaves the stomach, feel it to be empty.
Now, inhaling in a slow and moderate rhythm, imagine the fresh and refreshing air coming in through your nostrils, reaching the lung, cleansing it of all the toxins it contains; and spreading throughout the body, attending especially to all areas experiencing tension and pain. As you exhale, warm air leaves your body taking with it any stress, anxiety, toxins, etc ... We repeat this several times ....
We stay with this feeling of calm, breathing naturally. We imagine rays of yellow light appear spontaneously from the ten directions, like laser beams. They contain the blessings of Buddha Ratnasambhava, Buddha of the earth element, reaching all parts of your body, causing you to feel great relief and warmth. As the rays of light spread through your body, imagine them restoring and revitalizing the earth element in your body: all solid aspects such as meat, bones, spleen, faculty of smell, etc.
Now, white rays of light appear from the ten directions, containing the blessings of Buddha Vairochana, Buddha of the water element. They enter your body and we imagine them restoring and revitalizing the water element in your body: such as the blood and other liquid aspects of the body, channels, the heart, the faculty of vision, etc.
Now, red beams of light appear from all ten directions, containing the blessings of Buddha Amitabha, Buddha of the fire element. The rays of light enter your body and we imagine them restoring and revitalizing the fire element in your body: its natural heat, metabolism, the liver, the faculty of taste etc.
Now, rays of green light appear from all ten directions appear, containing the blessings of Buddha Amogasidhi, Buddha of the air element. The rays of light enter your body and we imagine them restoring and revitalizing the air element in the body: its mobility, agility, the lung, the faculty of touch, etc.
Finally, rays of blue lights appear from the ten directions, containing the blessings of Buddha Aksobhya, Buddha of the element of ether. The rays of light enter your body and we imagine them restoring and revitalizing the element of ether in the body: the faculty of hearing, kidneys, toning the consciousness, increasing all mental qualities and creating a spacious and deep mental state like that of the sky: clear and bright.
Now we imagine our body and mind fully restored and revitalized, feeling strong and full of energy.
Finally, we turn our attention to the breath and remain calm.
I offer my prayers to the deceased; may they find the light on the road and reach ever-lasting peace. I dedicate my merits to the sick; may they recover their health as soon as possible.
I dedicate my greatest gratitude to our heroes who are fighting on the frontlines against this threat to us all- and who are protecting all humans without exception.
Today, I would especially like to congratulate all the ordinary people just like me, who are confined to their homes, doing an invisible service to the well-being of the community, sacrificing their personal interests to minimize illness and prevent the unnecessary death of our beloved elders, so that they may live a dignified old age surrounded by their loved ones.
It seems to me that – right now - the entire world is awakening to its innate powers. In Buddhism, we refer to this power as the "seed of Buddhahood", making us less selfish and more ethical. Our values and way of life have also suddenly changed; all aspects of these man-made living conditions are changeable: one day we consider them good, the next day they are not.
Human nature or life however always remains as it is, never-changing, and sooner or later manifests its true essence: the aspect of being impermanent, the aspect of all things being void of intrinsic existence, the aspect of being kind, the aspect of being generous.
An example: we always dream about helping the world and the poor. We dream of being a billionaire like Bill Gates, an altruist like Mother Teresa, a doctor like Alexander Fleming or Robert Koch, a revolutionary like Ernesto "Che" Guevara, a pacifist like Martín Luther King or Gandhi ... and in some way, all those dreams are directly or indirectly linked to humanity. However, life is so generous that it is giving us the opportunity to serve humanity simply by staying at home, as we are doing now. So every moment of life should be filled with gratitude; we have no reason feeling disappointed, when there are abundant opportunities for creating meaning in life and elevating our consciousness.
I once heard a story about Socrates. The day he was sentenced to death, just before receiving the poison, he grew enthusiastic. While his disciples were crying and lamenting, he instead was very curious, asking: “How long will it take to brew the poison? How long until it takes effect?” This astonished his disciples and they asked: Why this enthusiasm? Socrates replied: «I have known life and I have learned so much from life. Now I want to know death and learn from death. This is the reason for my enthusiasm.”. It almost seemed naive, but in reality, he appreciated life so much that even death to him was a great experience of life. To him, life was full of experience and wisdom.
Gandhi defined seven social sins:
1) Politics without principles. 2) Commerce without morality. 3) Wealth without work. 4) Knowledge without character. 5) Science without humanity. 6)Pleasure without conscience. 7) Worship without sacrifice.
Fortunately, the opposite of what Gandhi defined as the seven social sins is taking place these days. How astonishing that many of our political leaders offer to lower their income and have started speaking of commonalities despite their different political ideologies, and of how we are all part of one body.
Due to my ignorance, I used to believe that politicians only knew to point fingers at each other, never seeking to reach a good solution but instead prolonging the conflict, etc. But now I no longer have this rigid vision of them.
Many employers have given up their profits, taking good care of their employees. Teachers prepare classes at home, uploading them to the internet so that students won´t miss class time; they do so without claiming payment, because wisdom is priceless. According to Tibetan tradition, spreading wisdom is the most sublime act of generosity.
Scientists of the world are searching for a vaccine for the good of humanity. Let us enjoy our health and assume the responsibility of not spreading this disease any further. All of us have sacrificed our personal interests, even our children. Children have sacrificed their play-time in the park, religious persons have sacrificed their worship, peasants and farmers have sacrificed their field and harvest ... All of us are giving up something for the common good; so we are more religious than ever.
Sooner or later, the result of all our efforts will mature, so let us continue in good spirits and enjoy the victory. No point drowning in a glass of water. Soon the enemy will be gone and - as they say in Spanish- “it is good to make a bridge of gold to a flying enemy”. Together we will soon overcome these extraordinary times.
Today I don't feel like writing about transformation, but rather about the truth. It is true that we are living in vulnerable times, it is true that we are experimenting fear.
What do you think? Do you think you are a vulnerable or fearful person? Answer freely....
When someone tells you that you are a vulnerable and fearful person, does it make you feel disappointed?
Answer freely…
Do you feel admiration every time you see a less-emotional and brave person? Answer freely…
Well then, let us start looking for what lies behind this vulnerability. Vulnerability hides a great treasure, which we tend not to explore in our daily lives: the treasure of power. Power is vulnerability´s little brother - because vulnerability awakens other constructive emotions. This is why Buddha introduced his teachings – in his first speech - by talking about suffering.
This was a very precise method for awakening the consciousness of ordinary beings, developing their capacity of recognition. In order to fully recover your health, you first have to explore the disease. This is why you first have to get to know and define the disease well.
When we experience suffering, we simultaneously feel vulnerability, which sooner or later shifts to empathy. Empathy encourages compassion, and compassion leads us to a deeper and more meaningful spiritual life; which in turn will give us the power to overcome suffering.
To achieve this spiritual life, we must define, recognize and understand worldly life. Worldly life is what brings us in touch with vulnerability and makes our continued existence in Samsara uncomfortable. It is this discomfort which awakens in us the courage to abandon Samsara. It may not be pleasant to experience vulnerability; but it is never a weakness. The word “vulnerable” comes from Latin and means “to hurt”; when life in Samsara hurts us, we no longer want to go on living like this. We become as brave as a wounded lion, daring to ask: Why? Where do we come from? What are we here for? Where do we go? We become non-conformist and analytical.
As the Buddha said in the Rice Seedling Sutra
"We start from ignorance to find wisdom, when we find wisdom we will be enlightened."
That sublime wisdom is only to be found in the ocean of samsara, just as the lotus flower is only to be found in the mud.
In this context we are fortunate to be subject to counterproductive emotions such as anger, jealousy, fear, attachment, etc ...
Science tells us that if we encounter a poison, soon an antidote will be found; likewise, if you are now filled with dark emotions, you will soon find yourself full of bright emotions. Just as in order to feel compassion, you must first experience pain. Samsara is painful, but at the same time it is gratifying because it is through Samsara that we will discover Nirvana, where there is no aversion to Samsara or attachment to Nirvana, only perfect equanimity, free from attachment and aversion. The mind of one who has reached this state is unperturbed and free of emotional crises.
As Nagaryuna says in Sixty Stanzas on Reasoning:
“Those who do not see the ultimate / fundamental / definitive reality, cling/become attached to Samsara and Nirvana; But those who see the ultimate reality have no claim to the world nor to transcending it. Samsara and Nirvana, neither of the two exist; the exhaustive / meticulous understanding of cyclical existence – this is what is referred to as "Nirvana."
As Buddha said in the Vimalakirti Sutra:
The Licchavi Vimalakirti asked the crowned prince [of wisdom] Manyushri: "Manyushri, what makes up the family of the Tathagatas?"
Manyusri replied: “Noble Lord, the following make up the family of the Tathagatas: all basic selfishness; ignorance and thirst for existence; all attachments, hatred and ignorance; the four erroneous perceptions, the five obscurations/hindrances, the six sense organs, the seven abodes of consciousness, the eight false paths, the nine causes of irritation and the ten sinful/evil actions. These make up the family of the Tathagatas. In short, Noble Lord, it is the sixty-two false convictions which constitute the family of the Tathagatas. ”
Vimalakirti: "Manyushri, what is on your mind that you say a thing like this?"
Manyushri: “Noble Lord, he who maintains - with fixed determination- the vision of the "non-material” is not capable of conceiving the spirit of the supreme and perfect Enlightenment. He who lives among material things however, in the midst of passions and without seeing the truth, is truly capable of conceiving the spirit of the supreme and perfect Enlightenment.
Noble Lord, such flowers as the blue, red, or white lotus, the water lily and the moon lily - do not grow in dry desert soil, but in the midst of mud and swamps. Likewise, the qualities of a Buddha do not flourish in those living beings destined for the immaterial, but in those who live amidst the mud and swamps of passions.
Just as seeds do not germinate in the ether but in the earth, so the qualities of a Buddha do not grow in those destined for the absolute, but in those who conceive the spirit of Enlightenment, having previously accumulated a mountain as tall as Mount Meru of selfish actions.
Noble Lord, by these considerations it is understood that all the passions constitute the family of the Tathagatas.
Noble Lord, an example: without plunging into the great ocean, it will not be possible to source precious pearls. Similarly, without plunging into the ocean of passions, it will not be possible to find the omniscient mind."
The elder Mahakasyapa applauded the crowned prince [of wisdom] Manyushri: “Well said, Manyushri, well said! It is correct! Truly, the passions constitute the family of the Tathagatas. How can disciples like us conceive the spirit of Enlightenment or achieve full Enlightenment by realizing the qualities of the Buddha? Only those who are guilty of the five deadly sins can conceive the spirit of Enlightenment and attain Buddhahood, fully realizing the qualities of the Buddha!
An example: just as the five objects of desire do not impress or affect those deprived of faculties, so the qualities of the Buddha do not impress or affect disciples who have abandoned all attachments. In this way, disciples can never appreciate them.
Manyushri, that is why ordinary beings respond to the Tathagata with gratitude, but disciples do not. Why? Because ordinary beings –after learning about the virtues of the Buddha - conceive the spirit of supreme and perfect Enlightenment, ensuring an uninterrupted and continued legacy of the Three Jewels; but disciples, though they may hear [speak] of the qualities, powers and victories of the Buddhas until their last breath, are unable to conceive this spirit of supreme and perfect Enlightenment. ”
All this may create doubts in you, but even if it does, don't worry; because beneath every doubt, great wisdom is hiding.
As Salvador Dalí said:
You have to create confusion in a systematic way, to release creativity. All that is contradictory, creates life.
In summary, as Mother Teresa said:
Life is an opportunity, benefit from it. Life is a beauty, admire it. Life is a dream, realize it. Life is a challenge, meet it. Life is a game, play it.
It is normal that we feel fear these days, but behind our fear hides another great mystery, because sanity is like a little brother to fear.
You are afraid of becoming infected, but in reality you want to ensure good health, that's why we are aware of health. You are afraid to be the first to say "I love you" when you fall in love, but really you just want to ensure the desired response. You are afraid of falling in love again - after suffering a broken heart three times – but really you just want to ensure love and that no one will break your heart again.
So in reality, you are not a fearful person, but a person who wants to be sure, although you rarely feel safe because you have not gone beyond fear, nor do you know how to define fear or its origins. Fear is an excess of love and the shadow of ignorance; ignorance is the born opponent of wisdom: both have existed since time immemorial. So instead of fighting the shadow, seek the light of wisdom; you will only find this light on the path of Dharma, so focus on Dharma and let go of the rest. As they say "Let sleeping dogs lie”.
Practice of determination:
Starting with the enemies that are hostile towards me, those that obstruct and harm me, and all who create obstacles to liberation and omniscience; may all beings, my mothers, as infinite as space, have happiness and be free from suffering and may they soon reach precious, insurmountable, true and complete Enlightenment.
For this, I will employ my body, word and mind in virtue until I reach Buddhahood. Until death, I will employ my body, word and mind in virtue. From today until tomorrow at this time, I will employ my body, word and mind in virtue. All beings, infinite as space, take refuge in the Bhagavan Buddhas, supreme among men; we take refuge in genuine Dharma, supreme among all that is free from attachment; we take refuge in the Sangha of beings, supreme among all communities.
Prayers:
I go for refuge until I am enlightened
To the Buddha, Dharma, and Sangha,
By the merits created by practicing generosity and other perfections
May I attain the state of Buddha in order to help all sentient beings. (3x)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
Prayer to Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Medicine Buddha Mantra
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Prayer to Parnashavari
Oh Shavari, Miraculous manifestation arising from
The illusory, transcendent wisdom of all the victorious ones,
Goddess who pacifies all disease, harmful influences, and misfortunes
I prostrate myself before you, who calms all.
Parna-Shavari Mantra
Om Pishatsi Parna-Shavari Sarvazora prashamana yeh soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Tara Mantra
Om Tare Tuttare Ture Soha (x108)
Dedication:
Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.
For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
My own body and all that I possess,
My past, present and future virtues--
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
By letting go of all I shall attain Nirvāṇa,
The transcendence of misery I seek,
Since everything must therefore be abandoned,
It would be best if I gave it all away.
The Brightly Shining Sun- A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra- by Patrul Rinpoche
May the beings of any place
Who suffer in body or mind
Due to these virtuous merits,
Experience immense joy and happiness.
May all beings who are ill
Be freed swiftly from all their ailings,
May all diseases that afflict beings
Disappear completely and for all times.
In the Paradise of Snowy Mountains
You are the source of all goodness and happiness
Oh mighty Tenzin Gyatso, Chenrezig,
Please remain with us until the end of Samsara.
As Manjushri, the all-knowing hero,
And as Samantabhadra,
May I learn to follow their example.
I fully dedicate my roots of virtue.
All the Buddhas of the three times
Offer their dedication and greatest praise,
Thus I dedicate my virtues
As did Samantabhadra.
I dedicate all virtues I have since accumulated
For the benefit of the teachings and of all beings
And – above all - may the essential teachings
of the Venerable Lobzang Dragpa shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 03.31.2020
Thoughts for confinement these days
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate a more altruistic, kind and wise mind, accepting the ever-changing circumstances of our condition.
I pay tribute to all enlightened beings and the teachers who guide me. I dedicate my gratitude to my dear friends who have offered to record and type up the following text.
Before starting on the reflection for this week, I am going to lead a short meditation to revitalize the elements and energies of the body.
The body is composed of five elements, and when these become destabilized or degraded, we experience a loss of vitality, a weakening of the immune system, and tend to attract diseases. So it is extremely important to revitalize these elements.
Find a comfortable and relaxed posture; in this posture, take full rest of body and mind. Now open your chest, expanding your lungs and focusing fully on your breath. Take a deep in-breath through your nostrils, allowing the air to travel down to your stomach. Every time the air reaches your stomach, feel it to be full and as the air leaves the stomach, feel it to be empty.
Now, inhaling in a slow and moderate rhythm, imagine the fresh and refreshing air coming in through your nostrils, reaching the lung, cleansing it of all the toxins it contains; and spreading throughout the body, attending especially to all areas experiencing tension and pain. As you exhale, warm air leaves your body taking with it any stress, anxiety, toxins, etc ... We repeat this several times ....
We stay with this feeling of calm, breathing naturally. We imagine rays of yellow light appear spontaneously from the ten directions, like laser beams. They contain the blessings of Buddha Ratnasambhava, Buddha of the earth element, reaching all parts of your body, causing you to feel great relief and warmth. As the rays of light spread through your body, imagine them restoring and revitalizing the earth element in your body: all solid aspects such as meat, bones, spleen, faculty of smell, etc.
Now, white rays of light appear from the ten directions, containing the blessings of Buddha Vairochana, Buddha of the water element. They enter your body and we imagine them restoring and revitalizing the water element in your body: such as the blood and other liquid aspects of the body, channels, the heart, the faculty of vision, etc.
Now, red beams of light appear from all ten directions, containing the blessings of Buddha Amitabha, Buddha of the fire element. The rays of light enter your body and we imagine them restoring and revitalizing the fire element in your body: its natural heat, metabolism, the liver, the faculty of taste etc.
Now, rays of green light appear from all ten directions appear, containing the blessings of Buddha Amogasidhi, Buddha of the air element. The rays of light enter your body and we imagine them restoring and revitalizing the air element in the body: its mobility, agility, the lung, the faculty of touch, etc.
Finally, rays of blue lights appear from the ten directions, containing the blessings of Buddha Aksobhya, Buddha of the element of ether. The rays of light enter your body and we imagine them restoring and revitalizing the element of ether in the body: the faculty of hearing, kidneys, toning the consciousness, increasing all mental qualities and creating a spacious and deep mental state like that of the sky: clear and bright.
Now we imagine our body and mind fully restored and revitalized, feeling strong and full of energy.
Finally, we turn our attention to the breath and remain calm.
I offer my prayers to the deceased; may they find the light on the road and reach ever-lasting peace. I dedicate my merits to the sick; may they recover their health as soon as possible.
I dedicate my greatest gratitude to our heroes who are fighting on the frontlines against this threat to us all- and who are protecting all humans without exception.
Today, I would especially like to congratulate all the ordinary people just like me, who are confined to their homes, doing an invisible service to the well-being of the community, sacrificing their personal interests to minimize illness and prevent the unnecessary death of our beloved elders, so that they may live a dignified old age surrounded by their loved ones.
It seems to me that – right now - the entire world is awakening to its innate powers. In Buddhism, we refer to this power as the "seed of Buddhahood", making us less selfish and more ethical. Our values and way of life have also suddenly changed; all aspects of these man-made living conditions are changeable: one day we consider them good, the next day they are not.
Human nature or life however always remains as it is, never-changing, and sooner or later manifests its true essence: the aspect of being impermanent, the aspect of all things being void of intrinsic existence, the aspect of being kind, the aspect of being generous.
An example: we always dream about helping the world and the poor. We dream of being a billionaire like Bill Gates, an altruist like Mother Teresa, a doctor like Alexander Fleming or Robert Koch, a revolutionary like Ernesto "Che" Guevara, a pacifist like Martín Luther King or Gandhi ... and in some way, all those dreams are directly or indirectly linked to humanity. However, life is so generous that it is giving us the opportunity to serve humanity simply by staying at home, as we are doing now. So every moment of life should be filled with gratitude; we have no reason feeling disappointed, when there are abundant opportunities for creating meaning in life and elevating our consciousness.
I once heard a story about Socrates. The day he was sentenced to death, just before receiving the poison, he grew enthusiastic. While his disciples were crying and lamenting, he instead was very curious, asking: “How long will it take to brew the poison? How long until it takes effect?” This astonished his disciples and they asked: Why this enthusiasm? Socrates replied: «I have known life and I have learned so much from life. Now I want to know death and learn from death. This is the reason for my enthusiasm.”. It almost seemed naive, but in reality, he appreciated life so much that even death to him was a great experience of life. To him, life was full of experience and wisdom.
Gandhi defined seven social sins:
1) Politics without principles. 2) Commerce without morality. 3) Wealth without work. 4) Knowledge without character. 5) Science without humanity. 6)Pleasure without conscience. 7) Worship without sacrifice.
Fortunately, the opposite of what Gandhi defined as the seven social sins is taking place these days. How astonishing that many of our political leaders offer to lower their income and have started speaking of commonalities despite their different political ideologies, and of how we are all part of one body.
Due to my ignorance, I used to believe that politicians only knew to point fingers at each other, never seeking to reach a good solution but instead prolonging the conflict, etc. But now I no longer have this rigid vision of them.
Many employers have given up their profits, taking good care of their employees. Teachers prepare classes at home, uploading them to the internet so that students won´t miss class time; they do so without claiming payment, because wisdom is priceless. According to Tibetan tradition, spreading wisdom is the most sublime act of generosity.
Scientists of the world are searching for a vaccine for the good of humanity. Let us enjoy our health and assume the responsibility of not spreading this disease any further. All of us have sacrificed our personal interests, even our children. Children have sacrificed their play-time in the park, religious persons have sacrificed their worship, peasants and farmers have sacrificed their field and harvest ... All of us are giving up something for the common good; so we are more religious than ever.
Sooner or later, the result of all our efforts will mature, so let us continue in good spirits and enjoy the victory. No point drowning in a glass of water. Soon the enemy will be gone and - as they say in Spanish- “it is good to make a bridge of gold to a flying enemy”. Together we will soon overcome these extraordinary times.
Today I don't feel like writing about transformation, but rather about the truth. It is true that we are living in vulnerable times, it is true that we are experimenting fear.
What do you think? Do you think you are a vulnerable or fearful person? Answer freely....
When someone tells you that you are a vulnerable and fearful person, does it make you feel disappointed?
Answer freely…
Do you feel admiration every time you see a less-emotional and brave person? Answer freely…
Well then, let us start looking for what lies behind this vulnerability. Vulnerability hides a great treasure, which we tend not to explore in our daily lives: the treasure of power. Power is vulnerability´s little brother - because vulnerability awakens other constructive emotions. This is why Buddha introduced his teachings – in his first speech - by talking about suffering.
This was a very precise method for awakening the consciousness of ordinary beings, developing their capacity of recognition. In order to fully recover your health, you first have to explore the disease. This is why you first have to get to know and define the disease well.
When we experience suffering, we simultaneously feel vulnerability, which sooner or later shifts to empathy. Empathy encourages compassion, and compassion leads us to a deeper and more meaningful spiritual life; which in turn will give us the power to overcome suffering.
To achieve this spiritual life, we must define, recognize and understand worldly life. Worldly life is what brings us in touch with vulnerability and makes our continued existence in Samsara uncomfortable. It is this discomfort which awakens in us the courage to abandon Samsara. It may not be pleasant to experience vulnerability; but it is never a weakness. The word “vulnerable” comes from Latin and means “to hurt”; when life in Samsara hurts us, we no longer want to go on living like this. We become as brave as a wounded lion, daring to ask: Why? Where do we come from? What are we here for? Where do we go? We become non-conformist and analytical.
As the Buddha said in the Rice Seedling Sutra
"We start from ignorance to find wisdom, when we find wisdom we will be enlightened."
That sublime wisdom is only to be found in the ocean of samsara, just as the lotus flower is only to be found in the mud.
In this context we are fortunate to be subject to counterproductive emotions such as anger, jealousy, fear, attachment, etc ...
Science tells us that if we encounter a poison, soon an antidote will be found; likewise, if you are now filled with dark emotions, you will soon find yourself full of bright emotions. Just as in order to feel compassion, you must first experience pain. Samsara is painful, but at the same time it is gratifying because it is through Samsara that we will discover Nirvana, where there is no aversion to Samsara or attachment to Nirvana, only perfect equanimity, free from attachment and aversion. The mind of one who has reached this state is unperturbed and free of emotional crises.
As Nagaryuna says in Sixty Stanzas on Reasoning:
“Those who do not see the ultimate / fundamental / definitive reality, cling/become attached to Samsara and Nirvana; But those who see the ultimate reality have no claim to the world nor to transcending it. Samsara and Nirvana, neither of the two exist; the exhaustive / meticulous understanding of cyclical existence – this is what is referred to as "Nirvana."
As Buddha said in the Vimalakirti Sutra:
The Licchavi Vimalakirti asked the crowned prince [of wisdom] Manyushri: "Manyushri, what makes up the family of the Tathagatas?"
Manyusri replied: “Noble Lord, the following make up the family of the Tathagatas: all basic selfishness; ignorance and thirst for existence; all attachments, hatred and ignorance; the four erroneous perceptions, the five obscurations/hindrances, the six sense organs, the seven abodes of consciousness, the eight false paths, the nine causes of irritation and the ten sinful/evil actions. These make up the family of the Tathagatas. In short, Noble Lord, it is the sixty-two false convictions which constitute the family of the Tathagatas. ”
Vimalakirti: "Manyushri, what is on your mind that you say a thing like this?"
Manyushri: “Noble Lord, he who maintains - with fixed determination- the vision of the "non-material” is not capable of conceiving the spirit of the supreme and perfect Enlightenment. He who lives among material things however, in the midst of passions and without seeing the truth, is truly capable of conceiving the spirit of the supreme and perfect Enlightenment.
Noble Lord, such flowers as the blue, red, or white lotus, the water lily and the moon lily - do not grow in dry desert soil, but in the midst of mud and swamps. Likewise, the qualities of a Buddha do not flourish in those living beings destined for the immaterial, but in those who live amidst the mud and swamps of passions.
Just as seeds do not germinate in the ether but in the earth, so the qualities of a Buddha do not grow in those destined for the absolute, but in those who conceive the spirit of Enlightenment, having previously accumulated a mountain as tall as Mount Meru of selfish actions.
Noble Lord, by these considerations it is understood that all the passions constitute the family of the Tathagatas.
Noble Lord, an example: without plunging into the great ocean, it will not be possible to source precious pearls. Similarly, without plunging into the ocean of passions, it will not be possible to find the omniscient mind."
The elder Mahakasyapa applauded the crowned prince [of wisdom] Manyushri: “Well said, Manyushri, well said! It is correct! Truly, the passions constitute the family of the Tathagatas. How can disciples like us conceive the spirit of Enlightenment or achieve full Enlightenment by realizing the qualities of the Buddha? Only those who are guilty of the five deadly sins can conceive the spirit of Enlightenment and attain Buddhahood, fully realizing the qualities of the Buddha!
An example: just as the five objects of desire do not impress or affect those deprived of faculties, so the qualities of the Buddha do not impress or affect disciples who have abandoned all attachments. In this way, disciples can never appreciate them.
Manyushri, that is why ordinary beings respond to the Tathagata with gratitude, but disciples do not. Why? Because ordinary beings –after learning about the virtues of the Buddha - conceive the spirit of supreme and perfect Enlightenment, ensuring an uninterrupted and continued legacy of the Three Jewels; but disciples, though they may hear [speak] of the qualities, powers and victories of the Buddhas until their last breath, are unable to conceive this spirit of supreme and perfect Enlightenment. ”
All this may create doubts in you, but even if it does, don't worry; because beneath every doubt, great wisdom is hiding.
As Salvador Dalí said:
You have to create confusion in a systematic way, to release creativity. All that is contradictory, creates life.
In summary, as Mother Teresa said:
Life is an opportunity, benefit from it. Life is a beauty, admire it. Life is a dream, realize it. Life is a challenge, meet it. Life is a game, play it.
It is normal that we feel fear these days, but behind our fear hides another great mystery, because sanity is like a little brother to fear.
You are afraid of becoming infected, but in reality you want to ensure good health, that's why we are aware of health. You are afraid to be the first to say "I love you" when you fall in love, but really you just want to ensure the desired response. You are afraid of falling in love again - after suffering a broken heart three times – but really you just want to ensure love and that no one will break your heart again.
So in reality, you are not a fearful person, but a person who wants to be sure, although you rarely feel safe because you have not gone beyond fear, nor do you know how to define fear or its origins. Fear is an excess of love and the shadow of ignorance; ignorance is the born opponent of wisdom: both have existed since time immemorial. So instead of fighting the shadow, seek the light of wisdom; you will only find this light on the path of Dharma, so focus on Dharma and let go of the rest. As they say "Let sleeping dogs lie”.
Practice of determination:
Starting with the enemies that are hostile towards me, those that obstruct and harm me, and all who create obstacles to liberation and omniscience; may all beings, my mothers, as infinite as space, have happiness and be free from suffering and may they soon reach precious, insurmountable, true and complete Enlightenment.
For this, I will employ my body, word and mind in virtue until I reach Buddhahood. Until death, I will employ my body, word and mind in virtue. From today until tomorrow at this time, I will employ my body, word and mind in virtue. All beings, infinite as space, take refuge in the Bhagavan Buddhas, supreme among men; we take refuge in genuine Dharma, supreme among all that is free from attachment; we take refuge in the Sangha of beings, supreme among all communities.
Prayers:
I go for refuge until I am enlightened
To the Buddha, Dharma, and Sangha,
By the merits created by practicing generosity and other perfections
May I attain the state of Buddha in order to help all sentient beings. (3x)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
Prayer to Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Medicine Buddha Mantra
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Prayer to Parnashavari
Oh Shavari, Miraculous manifestation arising from
The illusory, transcendent wisdom of all the victorious ones,
Goddess who pacifies all disease, harmful influences, and misfortunes
I prostrate myself before you, who calms all.
Parna-Shavari Mantra
Om Pishatsi Parna-Shavari Sarvazora prashamana yeh soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Tara Mantra
Om Tare Tuttare Ture Soha (x108)
Dedication:
Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.
For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
My own body and all that I possess,
My past, present and future virtues--
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
By letting go of all I shall attain Nirvāṇa,
The transcendence of misery I seek,
Since everything must therefore be abandoned,
It would be best if I gave it all away.
The Brightly Shining Sun- A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra- by Patrul Rinpoche
May the beings of any place
Who suffer in body or mind
Due to these virtuous merits,
Experience immense joy and happiness.
May all beings who are ill
Be freed swiftly from all their ailings,
May all diseases that afflict beings
Disappear completely and for all times.
In the Paradise of Snowy Mountains
You are the source of all goodness and happiness
Oh mighty Tenzin Gyatso, Chenrezig,
Please remain with us until the end of Samsara.
As Manjushri, the all-knowing hero,
And as Samantabhadra,
May I learn to follow their example.
I fully dedicate my roots of virtue.
All the Buddhas of the three times
Offer their dedication and greatest praise,
Thus I dedicate my virtues
As did Samantabhadra.
I dedicate all virtues I have since accumulated
For the benefit of the teachings and of all beings
And – above all - may the essential teachings
of the Venerable Lobzang Dragpa shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 03.31.2020
Put on a Brave Face and Weather the Storm #2
Thoughts for confinement in these days
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate more altruistic, kind and wise minds, accepting the ever-changing circumstances of our condition.
I continue my condolences to the families of those who have died due to this pandemic; furthermore, may the sick as well as their families be accompanied by all my prayers and good wishes
I continue to thank all the people who have offered their lives day and night, caring for the sick and for all of us. They have done so without fear, and with an immeasurable love for us - so that we can continue in our homes. It is to you I also dedicate my prayers and best wishes.
We have now spent two weeks without leaving our homes, no receiving and giving warm hugs or kisses, no seeing our loved ones, no being fussy with our peers, not being picky on our travels, no ranting about anything, no honking the horn in the streets; no beers at a bar, no meetings at the flamenco club to discuss football and politics, no freedom of movement and our lives resemble a Big Brother contest. Leading such a different life all of a sudden can be quite difficult and hard. But it would be even worse if we didn´t accept it, and we would be continuously unhappy. On top of that, being social beings, it is hard for us to practice social distancing. In order to overcome these difficulties, we should stay connected with others not only through the internet but also through INNERNET (Internal Networks such as benevolent love and universal compassion).
As Frida Kahlo said:
I'm still unwell, and will probably get worse, but I'm learning to be alone, and that's already an advantage and a small triumph.
I trust you to have faced this stormy weather with good will and without mental disturbances. But in case you have been struggling, I want to tell you a story here:
One morning, upon waking, a farmer and his son realized that their horse had run off. And since news travel fast, as soon as their neighbors found out what had happened, they exclaimed: what bad luck!, To which the farmer replied: We shall see. A few days later, the mare returned home, accompanied by a magnificent stallion. The neighbors called out: how beautiful! To which the farmer replied: We shall see. The farmer's son mounted the stallion, but the horse began to buck and ended up knocking down the young man while he tried to control it. The boy suffered a broken leg and the neighbors lamented: how terrible! To which the farmer once again replied: Wes shall see. Then, war broke out and the army recruited all of the village´s young men - except the farmer's son, due to his leg injury. The neighbors congratulated the farmer, who shrugged his shoulders and repeated again: We shall see. The farmer knew that nothing remains forever, and that all life events are also transitory.
Of all adversities that occur in our life, some are inevitable and others are unnecessary because we create them; therefore let us abandon our anger and take advantage of this moment to cultivate empathy and increase the power of Bodhicitta.
Of course, everything flows, nothing stays the same, just as life itself is hurtling toward the end, so this storm will also pass, we will return to normal life and a better time will come. Cheer up, everyone!
I still don't want to overwhelm you at this particularly sensitive time. My intention in writing this text is I would like to “do my bit” during this time of uncertainty. Also, I don't want you to break your good habit of following the path of Dharma, I just want you to“be as happy as a clam”.
As George Sand says:
I love you in order to love you and not to be loved, since nothing pleases me more than seeing you happy.
Transforming adverse circumstances into the path to enlightenment:
1.Transforming circumstances with our thoughts
2.Transforming circumstances with our vision
Earlier, I explained how to transform circumstances with our thoughts; today we will look at how to transform circumstances with our vision.
At first, this practice may seem strange and difficult, but if we practice with full of love and awareness, it can bring us true peace of mind, shelter and resilience in a turbulent time such as now. So it pays off to keep steady with this practice, even if it seems somewhat strange or not genuine.
We all have something in common, and that is: we all want to be happy and we wish for this happiness to be ever-lasting; but during our life in Samsara, only few occasions allow us to savour joy and well-being to our complete satisfaction; instead we will suffer unceasing misfortunes and degradations.
Buddha gave us four key steps to come out of a miserable life in his first speech:
So we yearn for happiness, but we must keep vigilant about suffering because it is suffering that will absorb our lives. So don't be too obsessed with finding happiness, but rather strive to eliminate suffering, Once you are not immersed in suffering, you will find enough time to define happiness. Just as when we defeat our enemy, victory is ours, so too will happiness come when it´s your turn. Of course we know that happiness exists, but we don't know where it resides; like a drunkard, who knows he has a home, but he doesn't know his way there.
As José Saramago says,
We have been blind because we have not seen the selfishness and indifference dominating our society.
This is what Covid-19 is teaching us: to see our own selfishness from up close, and realize that being selfish is being foolish. It unveils the essential wisdom: that we should be humble because we are very fragile. Even a microorganism is capable of turning the entire world upside down, and we may find it hard to believe, but it is the truth. Being altruistic makes more sense than being greedy, we observe gestures of solidarity and unity among people, which gives us the strength and hope to overcome this global catastrophe and prevents us from feeling alone in these difficult times.
They say we live in an individualistic society: fortunately, the word individual comes from the word indivisible, referring to the fact that we are all interdependent. Unity and compassion are better suited to our very nature. Covid-19 came to teach us all this, but the method of teaching is too severe.
Why do we become so attached to the suffering of Samsara and find it so difficult to come out of? It´s because we have grown fond of Samsara and got accustomed to suffering its abuse; we become submissive, lacking the courage to stand up against its injustices and to renounce suffering and delusion. In truth, we don´t deserve self-martyrdom; instead, we deserve to remain happy because it is the best option for life! However, if we go on - without removing the cataract from the eye of wisdom- we merely allow ourselves to be led by self-delusion.
Before we even become attached, we cling to a pronounced sense of self. We think: my partner, my family, my social position, my possessions, my health, etc. We consider these objects to exist inherently and independently. As a result, we become attached to what we believe is inherently ours. This is the greatest possible delusion in the world.
This delusion arises from ignorance, and only the light of wisdom is able to dispel said ignorance.
Imagine you are a person with a phobia of snakes, and one dark afternoon you enter our room. Upon entering, you see – next to the window – a gray tie moving in the wind. However, you believe it is a snake. The reality is: it is not a snake but a tie from Woolworths, but at the time, you experience it as if it were real and you feel all the anguish. You become paralyzed or hysterical, until your partner, free from this phobia, bravely turns on the light. The moment the light comes on, you will be relieved to see: there was no snake, it was only your own confused mind which made you see one. This is exactly what happens to us while we live in Samsara: when we come across objects caused by the three poisons, we feel that they are true and exist independently - but in reality they are completely different things, just like the tie and the snake. The tie is never the same as the snake, they are two different phenomena. But despite them being different, our own erroneous belief lets us experience the situation as real, tormenting us.
As Nagarjuna says:
“Since the perfect Buddha said that the world has ignorance as its cause, why would it not be correct to say that this world exists [due to] its conception?”
As Lama Tsongkapa says:
Thus, when delusion perceives objects as established in their own nature, if the object is pleasing to one´s mind: desire is generated by observing it. If it appears as unpleasant to one´s mind, anger is generated towards it. If the object appears neither pleasant nor unpleasant, a state of indifference is generated, inciting ignorance.
As Nagarjuna says:
Why would the strong poison of afflictive emotions not arise in those whose minds have as their base [an inherently existing object]? Even though [the object] is ordinary, [their minds] are gripped by the snake of affective emotions.
As Dharmakirti says:
In one who observes identity, there is always adherence to the self. Because of this attachment, there is clinging to pleasure, and because of this clinging, defects are hidden and advantages are exaggerated, creating strong attachment. “What is mine” is considered the means to achieving [pleasure]. Therefore, as long as there is attachment to identity we will continue to be caught in cyclical existence.
At first, the self - which is the object of observation of the thought "I" - is conceived as existing on its own accord, and an attachment to identity is generated. This generates attachment to the pleasure of the self. Since the pleasure of the self is not independent, but depends on “what is mine”, attachment grows to “what is mine”, making it possible to hide its defects and focus on its advantages. So, “mine” is accepted as a means for the self to achieve pleasure. Thus afflictive emotions are produced, on whose basis actions are carried out, and these actions – in turn - establish our connection with cyclical existence.
It is said in the Sutra requested by Anavatapta:
Anything produced by conditions is not produced; it has no nature of production. I say that anything which is a result of circumstances, is empty. Whoever understands emptiness is rigorous.
As Nagarjuna says:
By eliminating distressing actions and emotions, there is liberation. Afflicting actions and emotions [arise] from conception [inappropriate mental application]. Which arises from fictitious elaborations [conceptions of true existence]. Fictional elaborations cease by [cultivating knowledge of] emptiness.
A Buddhist mind is capable of venerating a person leading a lifestyle as ascetic and simple as Ananda - or maybe Saint Francis of Assisi -, and is at the same time capable of venerating a person leading such a sophisticated and abundant lifestyle as the Bodhisattva Manjushri, whose robes are decorated with precious stones, wearing ornaments, earrings, a crown, etc., as if he were a young billionaire. It can venerate one as compassionate and loving as the Bodhisattva Avalokistesvara – with his tearful expression, feeling the pain of all beings at all times - and at the same time it may venerate one as angry and wrathful as the Bodhisattva Vajrapani, whose fury so powerful that it draws fire from his body. It may venerate the goddess of arts, Sarasvati, young and beautiful like a supermodel; but is has the courage to also venerate the old Dakini (companion of Saraha, the great yogi of Nalanda) who led such a miserable lifestyle that saw her carving arrows in the mornings and prostituting herself at night.
Although our object of veneration contains so many paradoxes, a Buddhist awareness stays unwavering, incontrovertible, truthful, luminous, free of obstacles, free from extreme visions – feeling merely compassion and love towards everything, thanks to the deep vision of wisdom it perceives: that all phenomena are devoid of intrinsic existence.
As Maitreya says:
(The awareness) is not to be found within the extremes of one side or the other, Nor between these two, Because times are understood as equality, (This) is affirmed as the perfection of knowledge.
This means that by the power of the wisdom which perceives impermanence, the Buddhist mind lives without clinging to sensory pleasures, nor is it stuck in the peace of Nirvana. Thanks to mighty and compassionate wisdom, it is neither lost in the middle, because of the wisdom which perceives emptiness; therefore it is not stuck anywhere, but will surely go beyond suffering, maintaining an infallible vision.
Maitreya said in Ornament of Clear Realization:
“Nothing can be removed from this and nothing lighter can be added. Reality must be seen as it really is. Whoever sees the ultimate reality is liberated.”
We must meditate on this vision of emptiness. But when a beginner reflects on the idea of emptiness, it can provoke a feeling of insecurity caused by the ego itself. The reason is that we are so accustomed to living with pain that it´s difficult for us to let go of it, although we always wonder what life would be like without pain.
The wise do not experience this hesitation, instead they feel satisfaction and steadiness in being able to free themselves from all types of suffering and miserable states.
As Nagarjuna says:
"You may fear that which produces pain and suffering, but emptiness pacifies suffering. Why then be fearful? It is absurd to be afraid, but appropriate to acquire that a vision of emptiness.
If the self existed in an inherent way, it could cause you fear, however, the ego is empty and lacks a separate identity; If the self had its inherent existence, you could be fearful of this or that, but since the self does not exist: Who then is he who is afraid?”
Our compassionate teacher, Buddha, taught us about emptiness so that we could free ourselves from all types of fear and miserable states. Furthermore, he observed that all fear and anguish arise from the false perception that the self, “I”, and “mine” are of intrinsic existence.
Arya Chandrakirti in the Madhayamakavtara:
"The yogi perceives that all the disturbing conceptions, as well as all negative aspects of existence, arise from the idea of the transitory aggregates, such as: the disturbed mind who conceives that “I” and “mine” exist inherently. The yogi, having come to realize that these ideas relate to the ego as its object, hence denies this very same ego and its inherent existence.”
For the one who wants to be free from the bonds of counterproductive emotions, it is essential to develop the vision that the self is devoid of inherent existence. With the right vision - which perceives that neither self nor ego exist inherently- all false and disturbed visions disappear; just as when heat arises, cold disappears as a result, and with it all the unpleasant sensations it produces.
Nagarjuna said in The Sixty Stanzas on Reasoning:
“Buddha explained that the transitory world has its origin in ignorance. So how can we deny that everything depends on conceptual perceptions? »
This means that everything depends on our projections.
To illustrate this, I will tell you a story that occurred in 11thcentury Tibet. At that time, there lived a very wise woman named Machiken who wanted to instruct her son; so she went to find a human corpse and when she had found one, she put it in a sack, closed it up and handed it to her son instructing him: Sleep upon this sack as if it were your pillow tonight.
What is in this sack? A goat carcass. The son thought that since it was a goat carcass, he didn´t mind doing what his mother asked him to do. The next morning, the mother came and asked him: How did you sleep? - Very well, said the son, handing his mother the sack.
The mother went out again – but this time, looking for a goat carcass. Once she had found one, she did exactly as the day before, handing it to her son and saying: - Sleep upon this sack as if it were your pillow tonight. -What's in this sack? – It is the corpse of a man. This frightened the son a lot, but he was a good disciple and had complete trust in his mother and did as he was told, without protest. However, that night he could not fall asleep. The next morning, his mother asked him, "How did you sleep?" -I have not slept at all. Then his mother asked him to open both sacks. In the first sack - with which he had slept well the night before -he found a man's corpse. When he opened the other, he found only the goat carcass.
In reality: fear, aversion, attachment, etc., are false mental projections. The perception of the existence of “I” and “mine” are false perceptions. They only exist in a conventional way in the mind of one who does not analyze, but ultimately they are non-existent. If they existed as ultimate truth, the Buddhas would have observed them with direct vision in their meditation, but they never did.
The intrinsic existence of “I” and “mine” is a false existence, because they do not truly exist. They do not truly exist because the origin of their existence is not authentic, just as a false cause cannot produce a true result.
He who abandons this false vision will abandon the clutches of self-existence. He who abandons the self-grasping of self-existence will attain liberation from suffering and its origins; in addition: he will never turn back. This is why it is essential to achieve the vision of non-existence of self.
Nagarjuna said in Precious Garland:
In short, when we look in the mirror we see our face, but the face we see in the mirror is not a real face, there is no face in the mirror, it is simply a reflection of itself. In the same way, the self and the aggregates appear before us as if they had a true and inherent existence, but they have no singular characteristic or sign affirming their true and inherent existence. It is so evident, so obvious, that even an ordinary person is capable of understanding it via the image of a face reflected in the mirror.
Nagarjuna writes in Precious Garland:
"In the same way that - without the help of a mirror- the image of our face cannot be seen, so the concept of the self exists only by depending on the aggregates."
Nagarjuna writes in Precious Garland:
"The aggregates are not the self, nor are they contained within it. The self is not contained within the aggregates, nor is it separate from them. It is not mixed together with the aggregates such as fire mixes with fuel. Therefore: how can the self exist?»
If we consider self and aggregates as one, then the self would multiply along with the aggregates, but it doesn´t: it always appears as singular. The self is not contained within the aggregates; if it were, the self could be identified as independent from the aggregates. Self and aggregates are not inseparable as fire is from burning firewood; if it were, the self would have to be one with the aggregates. Neither is the self separate from the aggregates. It does not fulfill either of these possibilities: so the self is non-existent. If “I” and “mine” really existed, we would have to find them at some point, but the more we seek, the less we are able to find them. Like a plantain tree or a mirage, both lack essence. The plantain tree has the appearance of a solid tree, but after removing all its leaves (which made it appear like a solid tree), there is nothing. The mirage appears as water from afar, but the closer we come to it, the less water we see.
The vision of emptiness is very deep and very simple; it is a correct vision and so close to us, we have always lived with it. As with our eyelashes: they are always present, but we are unable to see them directly with our eyes because we have always been too close.
As Buddha said:
Form is Emptiness, Emptiness is form. Emptiness does not differ from form, and form does not differ from Emptiness. Likewise feelings, recognitions, volitions and consciousness are empty.
Ordinary beings perceive phenomena as if existing on their own, as if they were something truly solid, thus it is difficult for them to understand that the real existence of all phenomena is like an illusion.
The nectar of Buddha's doctrine is obtained at the moment when we perceive all phenomena as an illusion.
As the Buddha said in the King Sutra of Stable Meditation(King of Samadhi Sutra):
Like a mirage, a city of gandharvas, a magician's tricks, and dreams, any meditation on the signs is devoid of inherent existence. Know thus all phenomena.
Between meditation sessions, we must uphold the idea that the existence of all phenomena is an illusion.
In short: happiness and suffering may have arisen from good or bad circumstances. But when we examine their nature, we find that they arise from a mere set of causes, conditions, and mutual interdependence. Therefore, good or bad circumstances, suffering or happiness are no more than mere designations, they cannot be established according to their own nature, despite the fact that they appear undeniably real. If we analyze the way in which "I" and "others" lack true existence, we will soon avoid generating feelings of unhappiness and attachment.
In the practice of transforming circumstances through vision, we deny the true existence of “I” and “mine”, and what remains is the imputation of self and “mine”. After meditation, we build on this “imputed self” and establish all worldly and non-worldly relationships; holding on to the vision that all phenomena are devoid of true existence, just as a magician casts a spell but does not believe it. We must see the existence of phenomena as it really is.
If you do not understand this vision, you should think: “When I die, all the happiness or sadness I am feeling now will be nothing more than a memory, a dream. It makes no sense to remain attached or hostile, life is so short."
Now I am going to introduce you to the following practice:
The Universal Medicine for Healing All Ills
Jamyang Khyentse Chökyi Lodrö
Homage to the Lama!
Sickness is conceptual thought.
When you are ill, be ill within the Dharmatā (emptiness) nature.
Within the nature of things, there is no illness.
Sickness, without reference—let it be released into all-pervading space.
Sickness is an embellishment of Dharmatā's (emptiness)display,
And the play of intrinsic reality is unceasing.
All that appears to us is sickness,
All sickness is by nature wisdom.
Within this wisdom, settle undistractedly,
And causes and effects of sickness will be purified into all-pervading space.
May all living beings throughout the three worlds
Be spontaneously freed from the sickness of destructive emotions!
When Rabchok was ill, I, the one called Lodrö, composed this in jest. May virtue abound!
(Translated by Adam Pearcey, 2008. Many thanks to Ringu Tulku Rinpoche and Stefan Eckel)
Prayers:
I go for refuge until I am enlightened,
To the Buddha, Dharma and Sanghas,
By the merits created by practicing generosity & other perfections
May I attain the state of the Buddha in order to benefit all beings. (x3)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
MY PRAYER NOW
SHARTSE KHENSUR JANGCHUP CHOEDEN
O Lord Buddha, liberator of all, please manifest your miraculous powers and blessings in this time of uncertainty and pain. Bless those who have died from Covid-19. May their journey after life be peaceful, rewarding, and lead to everlasting peace. You traveled through cities, towns and villages teaching the ultimate wisdom, performing miracles, healing every disease and lethal affliction among humanity. At your command, those who suffered, achieved liberation. Please save us now in the midst of the worldwide spread of Covid-19, so that we can experience your healing love, your goodness, and your joy. Liberate those who are sick from Covid-19. May they regain their optimism, physical strength, and health through self-control, quality health care, love, and your blessings. Free us from the uncertainty, fear, grief and confusion which prevents nations and communities from working together and neighbors from helping one another. Bestow us with love, harmony, compassion, trust and altruism so we will support each other. Liberate us from arrogance and pride, which may make us feel invulnerable towards a disease that knows no borders. Enlighten us with awareness, humility, simplicity, attention and wisdom. Liberate the families of those who are sick or have died. As they worry and grieve, protect them from disease and despair. May they feel your blessings and learn to practice patience. Protect doctors, nurses, researchers, healthcare personnel, police, social workers, and all who seek to heal and help those who are affected and are putting themselves at risk in the process. May your blessings keep them safe, and help them find peace, joy and deep satisfaction in their service to others. Protect the leaders of all nations. Give them the foresight to act with mercy and true concern for the well-being of their people whom they serve. Give them the wisdom to invest in long-term solutions to eliminate the current threat and to prepare for and prevent future threats. Inspire them to work together in order to achieve peace and harmony on Earth. Protect us at home or abroad, surrounded by few or many people suffering from the virus, bless us as we endure and cry, persist and prepare. Transform our anxiety into strength, peace, protection and perseverance.
Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Om Tare Tuttare Ture Soha (x108)
༈"་མོ་ལོ་མ་'ོན་མའི་མཚན་, གས།
Parnashavari Mantra
Prayer - to read before the mantra recitation
༄༅།།2 ལ་བ་4 ན་'ི་ཡེ་ཤེས་8 ་མ་ཡིས།།ཆོ་འ: ལ་; མ་པར་> ལ་པའི་ཤ་ཝ་རི།།"་མོ་གང་གི་འ: ལ་'ིས་ནད་གདོན་བགེགས།།4 ན་B ་ཞི་མཛད་མ་ལ་E ག་འཚལ་ལོ།
Oh Shavari, Miraculous manifestation arising from
The illusory, transcendent wisdom of all the victorious ones,
Goddess who pacifies all disease, harmful influences, and misfortunes
I prostrate myself before you, who calms all.
Parna-Shavari Mantra
ཨེ་པིཤ་G ཱ་པཎ་ཤ་ཝ་རི་སJ ་K ྄ོར་M ་ཤ་མ་ཎ་ཡེ་N ཧO ༽།།
Om Pishatsi Parna-Shavari Sarvazora prashamana yeh soha (x108)
Dedication:
Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.
For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
My own body and all that I possess,
My past, present and future virtues--
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
By letting go of all I shall attain Nirvāṇa,
The transcendence of misery I seek,
Since everything must therefore be abandoned,
It would be best if I gave it all away.
The Brightly Shining Sun- A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra- by Patrul Rinpoche
May the beings of any place
Who suffer in body or mind
Due to these virtuous merits,
Experience immense joy and happiness.
May all beings who are ill
Be freed swiftly from all their ailings,
May all diseases that afflict beings
Disappear completely and for all times.
In the Paradise of Snowy Mountains
You are the source of all goodness and happiness
Oh mighty Tenzin Gyatso, Chenrezig,
Please remain with us until the end of Samsara.
As Manjushri, the all-knowing hero,
And as Samantabhadra,
May I learn to follow their example.
I fully dedicate my roots of virtue.
All the Buddhas of the three times
Offer their dedication and greatest praise,
Thus I dedicate my virtues
As did Samantabhadra.
I dedicate all virtues I have since accumulated
For the benefit of the teachings and of all beings
And – above all - may the essential teachings
of the Venerable Lobzang Dragpa shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 03.31.2020
Thoughts for confinement in these days
Reflections of our beloved teacher S.E. Nyari Tritul Rimpoche on how we can take advantage of these days of confinement to generate more altruistic, kind and wise minds, accepting the ever-changing circumstances of our condition.
I continue my condolences to the families of those who have died due to this pandemic; furthermore, may the sick as well as their families be accompanied by all my prayers and good wishes
I continue to thank all the people who have offered their lives day and night, caring for the sick and for all of us. They have done so without fear, and with an immeasurable love for us - so that we can continue in our homes. It is to you I also dedicate my prayers and best wishes.
We have now spent two weeks without leaving our homes, no receiving and giving warm hugs or kisses, no seeing our loved ones, no being fussy with our peers, not being picky on our travels, no ranting about anything, no honking the horn in the streets; no beers at a bar, no meetings at the flamenco club to discuss football and politics, no freedom of movement and our lives resemble a Big Brother contest. Leading such a different life all of a sudden can be quite difficult and hard. But it would be even worse if we didn´t accept it, and we would be continuously unhappy. On top of that, being social beings, it is hard for us to practice social distancing. In order to overcome these difficulties, we should stay connected with others not only through the internet but also through INNERNET (Internal Networks such as benevolent love and universal compassion).
As Frida Kahlo said:
I'm still unwell, and will probably get worse, but I'm learning to be alone, and that's already an advantage and a small triumph.
I trust you to have faced this stormy weather with good will and without mental disturbances. But in case you have been struggling, I want to tell you a story here:
One morning, upon waking, a farmer and his son realized that their horse had run off. And since news travel fast, as soon as their neighbors found out what had happened, they exclaimed: what bad luck!, To which the farmer replied: We shall see. A few days later, the mare returned home, accompanied by a magnificent stallion. The neighbors called out: how beautiful! To which the farmer replied: We shall see. The farmer's son mounted the stallion, but the horse began to buck and ended up knocking down the young man while he tried to control it. The boy suffered a broken leg and the neighbors lamented: how terrible! To which the farmer once again replied: Wes shall see. Then, war broke out and the army recruited all of the village´s young men - except the farmer's son, due to his leg injury. The neighbors congratulated the farmer, who shrugged his shoulders and repeated again: We shall see. The farmer knew that nothing remains forever, and that all life events are also transitory.
Of all adversities that occur in our life, some are inevitable and others are unnecessary because we create them; therefore let us abandon our anger and take advantage of this moment to cultivate empathy and increase the power of Bodhicitta.
Of course, everything flows, nothing stays the same, just as life itself is hurtling toward the end, so this storm will also pass, we will return to normal life and a better time will come. Cheer up, everyone!
I still don't want to overwhelm you at this particularly sensitive time. My intention in writing this text is I would like to “do my bit” during this time of uncertainty. Also, I don't want you to break your good habit of following the path of Dharma, I just want you to“be as happy as a clam”.
As George Sand says:
I love you in order to love you and not to be loved, since nothing pleases me more than seeing you happy.
Transforming adverse circumstances into the path to enlightenment:
1.Transforming circumstances with our thoughts
2.Transforming circumstances with our vision
Earlier, I explained how to transform circumstances with our thoughts; today we will look at how to transform circumstances with our vision.
At first, this practice may seem strange and difficult, but if we practice with full of love and awareness, it can bring us true peace of mind, shelter and resilience in a turbulent time such as now. So it pays off to keep steady with this practice, even if it seems somewhat strange or not genuine.
We all have something in common, and that is: we all want to be happy and we wish for this happiness to be ever-lasting; but during our life in Samsara, only few occasions allow us to savour joy and well-being to our complete satisfaction; instead we will suffer unceasing misfortunes and degradations.
Buddha gave us four key steps to come out of a miserable life in his first speech:
- Diagnose the disease. 2. Renounce its origin. 3. Achieve health. 4. Apply the remedy.
So we yearn for happiness, but we must keep vigilant about suffering because it is suffering that will absorb our lives. So don't be too obsessed with finding happiness, but rather strive to eliminate suffering, Once you are not immersed in suffering, you will find enough time to define happiness. Just as when we defeat our enemy, victory is ours, so too will happiness come when it´s your turn. Of course we know that happiness exists, but we don't know where it resides; like a drunkard, who knows he has a home, but he doesn't know his way there.
As José Saramago says,
We have been blind because we have not seen the selfishness and indifference dominating our society.
This is what Covid-19 is teaching us: to see our own selfishness from up close, and realize that being selfish is being foolish. It unveils the essential wisdom: that we should be humble because we are very fragile. Even a microorganism is capable of turning the entire world upside down, and we may find it hard to believe, but it is the truth. Being altruistic makes more sense than being greedy, we observe gestures of solidarity and unity among people, which gives us the strength and hope to overcome this global catastrophe and prevents us from feeling alone in these difficult times.
They say we live in an individualistic society: fortunately, the word individual comes from the word indivisible, referring to the fact that we are all interdependent. Unity and compassion are better suited to our very nature. Covid-19 came to teach us all this, but the method of teaching is too severe.
Why do we become so attached to the suffering of Samsara and find it so difficult to come out of? It´s because we have grown fond of Samsara and got accustomed to suffering its abuse; we become submissive, lacking the courage to stand up against its injustices and to renounce suffering and delusion. In truth, we don´t deserve self-martyrdom; instead, we deserve to remain happy because it is the best option for life! However, if we go on - without removing the cataract from the eye of wisdom- we merely allow ourselves to be led by self-delusion.
Before we even become attached, we cling to a pronounced sense of self. We think: my partner, my family, my social position, my possessions, my health, etc. We consider these objects to exist inherently and independently. As a result, we become attached to what we believe is inherently ours. This is the greatest possible delusion in the world.
This delusion arises from ignorance, and only the light of wisdom is able to dispel said ignorance.
Imagine you are a person with a phobia of snakes, and one dark afternoon you enter our room. Upon entering, you see – next to the window – a gray tie moving in the wind. However, you believe it is a snake. The reality is: it is not a snake but a tie from Woolworths, but at the time, you experience it as if it were real and you feel all the anguish. You become paralyzed or hysterical, until your partner, free from this phobia, bravely turns on the light. The moment the light comes on, you will be relieved to see: there was no snake, it was only your own confused mind which made you see one. This is exactly what happens to us while we live in Samsara: when we come across objects caused by the three poisons, we feel that they are true and exist independently - but in reality they are completely different things, just like the tie and the snake. The tie is never the same as the snake, they are two different phenomena. But despite them being different, our own erroneous belief lets us experience the situation as real, tormenting us.
As Nagarjuna says:
“Since the perfect Buddha said that the world has ignorance as its cause, why would it not be correct to say that this world exists [due to] its conception?”
As Lama Tsongkapa says:
Thus, when delusion perceives objects as established in their own nature, if the object is pleasing to one´s mind: desire is generated by observing it. If it appears as unpleasant to one´s mind, anger is generated towards it. If the object appears neither pleasant nor unpleasant, a state of indifference is generated, inciting ignorance.
As Nagarjuna says:
Why would the strong poison of afflictive emotions not arise in those whose minds have as their base [an inherently existing object]? Even though [the object] is ordinary, [their minds] are gripped by the snake of affective emotions.
As Dharmakirti says:
In one who observes identity, there is always adherence to the self. Because of this attachment, there is clinging to pleasure, and because of this clinging, defects are hidden and advantages are exaggerated, creating strong attachment. “What is mine” is considered the means to achieving [pleasure]. Therefore, as long as there is attachment to identity we will continue to be caught in cyclical existence.
At first, the self - which is the object of observation of the thought "I" - is conceived as existing on its own accord, and an attachment to identity is generated. This generates attachment to the pleasure of the self. Since the pleasure of the self is not independent, but depends on “what is mine”, attachment grows to “what is mine”, making it possible to hide its defects and focus on its advantages. So, “mine” is accepted as a means for the self to achieve pleasure. Thus afflictive emotions are produced, on whose basis actions are carried out, and these actions – in turn - establish our connection with cyclical existence.
It is said in the Sutra requested by Anavatapta:
Anything produced by conditions is not produced; it has no nature of production. I say that anything which is a result of circumstances, is empty. Whoever understands emptiness is rigorous.
As Nagarjuna says:
By eliminating distressing actions and emotions, there is liberation. Afflicting actions and emotions [arise] from conception [inappropriate mental application]. Which arises from fictitious elaborations [conceptions of true existence]. Fictional elaborations cease by [cultivating knowledge of] emptiness.
A Buddhist mind is capable of venerating a person leading a lifestyle as ascetic and simple as Ananda - or maybe Saint Francis of Assisi -, and is at the same time capable of venerating a person leading such a sophisticated and abundant lifestyle as the Bodhisattva Manjushri, whose robes are decorated with precious stones, wearing ornaments, earrings, a crown, etc., as if he were a young billionaire. It can venerate one as compassionate and loving as the Bodhisattva Avalokistesvara – with his tearful expression, feeling the pain of all beings at all times - and at the same time it may venerate one as angry and wrathful as the Bodhisattva Vajrapani, whose fury so powerful that it draws fire from his body. It may venerate the goddess of arts, Sarasvati, young and beautiful like a supermodel; but is has the courage to also venerate the old Dakini (companion of Saraha, the great yogi of Nalanda) who led such a miserable lifestyle that saw her carving arrows in the mornings and prostituting herself at night.
Although our object of veneration contains so many paradoxes, a Buddhist awareness stays unwavering, incontrovertible, truthful, luminous, free of obstacles, free from extreme visions – feeling merely compassion and love towards everything, thanks to the deep vision of wisdom it perceives: that all phenomena are devoid of intrinsic existence.
As Maitreya says:
(The awareness) is not to be found within the extremes of one side or the other, Nor between these two, Because times are understood as equality, (This) is affirmed as the perfection of knowledge.
This means that by the power of the wisdom which perceives impermanence, the Buddhist mind lives without clinging to sensory pleasures, nor is it stuck in the peace of Nirvana. Thanks to mighty and compassionate wisdom, it is neither lost in the middle, because of the wisdom which perceives emptiness; therefore it is not stuck anywhere, but will surely go beyond suffering, maintaining an infallible vision.
Maitreya said in Ornament of Clear Realization:
“Nothing can be removed from this and nothing lighter can be added. Reality must be seen as it really is. Whoever sees the ultimate reality is liberated.”
We must meditate on this vision of emptiness. But when a beginner reflects on the idea of emptiness, it can provoke a feeling of insecurity caused by the ego itself. The reason is that we are so accustomed to living with pain that it´s difficult for us to let go of it, although we always wonder what life would be like without pain.
The wise do not experience this hesitation, instead they feel satisfaction and steadiness in being able to free themselves from all types of suffering and miserable states.
As Nagarjuna says:
"You may fear that which produces pain and suffering, but emptiness pacifies suffering. Why then be fearful? It is absurd to be afraid, but appropriate to acquire that a vision of emptiness.
If the self existed in an inherent way, it could cause you fear, however, the ego is empty and lacks a separate identity; If the self had its inherent existence, you could be fearful of this or that, but since the self does not exist: Who then is he who is afraid?”
Our compassionate teacher, Buddha, taught us about emptiness so that we could free ourselves from all types of fear and miserable states. Furthermore, he observed that all fear and anguish arise from the false perception that the self, “I”, and “mine” are of intrinsic existence.
Arya Chandrakirti in the Madhayamakavtara:
"The yogi perceives that all the disturbing conceptions, as well as all negative aspects of existence, arise from the idea of the transitory aggregates, such as: the disturbed mind who conceives that “I” and “mine” exist inherently. The yogi, having come to realize that these ideas relate to the ego as its object, hence denies this very same ego and its inherent existence.”
For the one who wants to be free from the bonds of counterproductive emotions, it is essential to develop the vision that the self is devoid of inherent existence. With the right vision - which perceives that neither self nor ego exist inherently- all false and disturbed visions disappear; just as when heat arises, cold disappears as a result, and with it all the unpleasant sensations it produces.
Nagarjuna said in The Sixty Stanzas on Reasoning:
“Buddha explained that the transitory world has its origin in ignorance. So how can we deny that everything depends on conceptual perceptions? »
This means that everything depends on our projections.
To illustrate this, I will tell you a story that occurred in 11thcentury Tibet. At that time, there lived a very wise woman named Machiken who wanted to instruct her son; so she went to find a human corpse and when she had found one, she put it in a sack, closed it up and handed it to her son instructing him: Sleep upon this sack as if it were your pillow tonight.
What is in this sack? A goat carcass. The son thought that since it was a goat carcass, he didn´t mind doing what his mother asked him to do. The next morning, the mother came and asked him: How did you sleep? - Very well, said the son, handing his mother the sack.
The mother went out again – but this time, looking for a goat carcass. Once she had found one, she did exactly as the day before, handing it to her son and saying: - Sleep upon this sack as if it were your pillow tonight. -What's in this sack? – It is the corpse of a man. This frightened the son a lot, but he was a good disciple and had complete trust in his mother and did as he was told, without protest. However, that night he could not fall asleep. The next morning, his mother asked him, "How did you sleep?" -I have not slept at all. Then his mother asked him to open both sacks. In the first sack - with which he had slept well the night before -he found a man's corpse. When he opened the other, he found only the goat carcass.
In reality: fear, aversion, attachment, etc., are false mental projections. The perception of the existence of “I” and “mine” are false perceptions. They only exist in a conventional way in the mind of one who does not analyze, but ultimately they are non-existent. If they existed as ultimate truth, the Buddhas would have observed them with direct vision in their meditation, but they never did.
The intrinsic existence of “I” and “mine” is a false existence, because they do not truly exist. They do not truly exist because the origin of their existence is not authentic, just as a false cause cannot produce a true result.
He who abandons this false vision will abandon the clutches of self-existence. He who abandons the self-grasping of self-existence will attain liberation from suffering and its origins; in addition: he will never turn back. This is why it is essential to achieve the vision of non-existence of self.
Nagarjuna said in Precious Garland:
- As it is said:“ The image of our face is seen reflected in a mirror and is thus dependent; it does not really exist as a face”. Just as the concept of self exists depending on the aggregates, it does not have a true existence - like the image of one's own face reflected in a mirror."
In short, when we look in the mirror we see our face, but the face we see in the mirror is not a real face, there is no face in the mirror, it is simply a reflection of itself. In the same way, the self and the aggregates appear before us as if they had a true and inherent existence, but they have no singular characteristic or sign affirming their true and inherent existence. It is so evident, so obvious, that even an ordinary person is capable of understanding it via the image of a face reflected in the mirror.
Nagarjuna writes in Precious Garland:
"In the same way that - without the help of a mirror- the image of our face cannot be seen, so the concept of the self exists only by depending on the aggregates."
Nagarjuna writes in Precious Garland:
"The aggregates are not the self, nor are they contained within it. The self is not contained within the aggregates, nor is it separate from them. It is not mixed together with the aggregates such as fire mixes with fuel. Therefore: how can the self exist?»
If we consider self and aggregates as one, then the self would multiply along with the aggregates, but it doesn´t: it always appears as singular. The self is not contained within the aggregates; if it were, the self could be identified as independent from the aggregates. Self and aggregates are not inseparable as fire is from burning firewood; if it were, the self would have to be one with the aggregates. Neither is the self separate from the aggregates. It does not fulfill either of these possibilities: so the self is non-existent. If “I” and “mine” really existed, we would have to find them at some point, but the more we seek, the less we are able to find them. Like a plantain tree or a mirage, both lack essence. The plantain tree has the appearance of a solid tree, but after removing all its leaves (which made it appear like a solid tree), there is nothing. The mirage appears as water from afar, but the closer we come to it, the less water we see.
The vision of emptiness is very deep and very simple; it is a correct vision and so close to us, we have always lived with it. As with our eyelashes: they are always present, but we are unable to see them directly with our eyes because we have always been too close.
As Buddha said:
Form is Emptiness, Emptiness is form. Emptiness does not differ from form, and form does not differ from Emptiness. Likewise feelings, recognitions, volitions and consciousness are empty.
Ordinary beings perceive phenomena as if existing on their own, as if they were something truly solid, thus it is difficult for them to understand that the real existence of all phenomena is like an illusion.
The nectar of Buddha's doctrine is obtained at the moment when we perceive all phenomena as an illusion.
As the Buddha said in the King Sutra of Stable Meditation(King of Samadhi Sutra):
Like a mirage, a city of gandharvas, a magician's tricks, and dreams, any meditation on the signs is devoid of inherent existence. Know thus all phenomena.
Between meditation sessions, we must uphold the idea that the existence of all phenomena is an illusion.
In short: happiness and suffering may have arisen from good or bad circumstances. But when we examine their nature, we find that they arise from a mere set of causes, conditions, and mutual interdependence. Therefore, good or bad circumstances, suffering or happiness are no more than mere designations, they cannot be established according to their own nature, despite the fact that they appear undeniably real. If we analyze the way in which "I" and "others" lack true existence, we will soon avoid generating feelings of unhappiness and attachment.
In the practice of transforming circumstances through vision, we deny the true existence of “I” and “mine”, and what remains is the imputation of self and “mine”. After meditation, we build on this “imputed self” and establish all worldly and non-worldly relationships; holding on to the vision that all phenomena are devoid of true existence, just as a magician casts a spell but does not believe it. We must see the existence of phenomena as it really is.
If you do not understand this vision, you should think: “When I die, all the happiness or sadness I am feeling now will be nothing more than a memory, a dream. It makes no sense to remain attached or hostile, life is so short."
Now I am going to introduce you to the following practice:
The Universal Medicine for Healing All Ills
Jamyang Khyentse Chökyi Lodrö
Homage to the Lama!
Sickness is conceptual thought.
When you are ill, be ill within the Dharmatā (emptiness) nature.
Within the nature of things, there is no illness.
Sickness, without reference—let it be released into all-pervading space.
Sickness is an embellishment of Dharmatā's (emptiness)display,
And the play of intrinsic reality is unceasing.
All that appears to us is sickness,
All sickness is by nature wisdom.
Within this wisdom, settle undistractedly,
And causes and effects of sickness will be purified into all-pervading space.
May all living beings throughout the three worlds
Be spontaneously freed from the sickness of destructive emotions!
When Rabchok was ill, I, the one called Lodrö, composed this in jest. May virtue abound!
(Translated by Adam Pearcey, 2008. Many thanks to Ringu Tulku Rinpoche and Stefan Eckel)
Prayers:
I go for refuge until I am enlightened,
To the Buddha, Dharma and Sanghas,
By the merits created by practicing generosity & other perfections
May I attain the state of the Buddha in order to benefit all beings. (x3)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
MY PRAYER NOW
SHARTSE KHENSUR JANGCHUP CHOEDEN
O Lord Buddha, liberator of all, please manifest your miraculous powers and blessings in this time of uncertainty and pain. Bless those who have died from Covid-19. May their journey after life be peaceful, rewarding, and lead to everlasting peace. You traveled through cities, towns and villages teaching the ultimate wisdom, performing miracles, healing every disease and lethal affliction among humanity. At your command, those who suffered, achieved liberation. Please save us now in the midst of the worldwide spread of Covid-19, so that we can experience your healing love, your goodness, and your joy. Liberate those who are sick from Covid-19. May they regain their optimism, physical strength, and health through self-control, quality health care, love, and your blessings. Free us from the uncertainty, fear, grief and confusion which prevents nations and communities from working together and neighbors from helping one another. Bestow us with love, harmony, compassion, trust and altruism so we will support each other. Liberate us from arrogance and pride, which may make us feel invulnerable towards a disease that knows no borders. Enlighten us with awareness, humility, simplicity, attention and wisdom. Liberate the families of those who are sick or have died. As they worry and grieve, protect them from disease and despair. May they feel your blessings and learn to practice patience. Protect doctors, nurses, researchers, healthcare personnel, police, social workers, and all who seek to heal and help those who are affected and are putting themselves at risk in the process. May your blessings keep them safe, and help them find peace, joy and deep satisfaction in their service to others. Protect the leaders of all nations. Give them the foresight to act with mercy and true concern for the well-being of their people whom they serve. Give them the wisdom to invest in long-term solutions to eliminate the current threat and to prepare for and prevent future threats. Inspire them to work together in order to achieve peace and harmony on Earth. Protect us at home or abroad, surrounded by few or many people suffering from the virus, bless us as we endure and cry, persist and prepare. Transform our anxiety into strength, peace, protection and perseverance.
Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Om Tare Tuttare Ture Soha (x108)
༈"་མོ་ལོ་མ་'ོན་མའི་མཚན་, གས།
Parnashavari Mantra
Prayer - to read before the mantra recitation
༄༅།།2 ལ་བ་4 ན་'ི་ཡེ་ཤེས་8 ་མ་ཡིས།།ཆོ་འ: ལ་; མ་པར་> ལ་པའི་ཤ་ཝ་རི།།"་མོ་གང་གི་འ: ལ་'ིས་ནད་གདོན་བགེགས།།4 ན་B ་ཞི་མཛད་མ་ལ་E ག་འཚལ་ལོ།
Oh Shavari, Miraculous manifestation arising from
The illusory, transcendent wisdom of all the victorious ones,
Goddess who pacifies all disease, harmful influences, and misfortunes
I prostrate myself before you, who calms all.
Parna-Shavari Mantra
ཨེ་པིཤ་G ཱ་པཎ་ཤ་ཝ་རི་སJ ་K ྄ོར་M ་ཤ་མ་ཎ་ཡེ་N ཧO ༽།།
Om Pishatsi Parna-Shavari Sarvazora prashamana yeh soha (x108)
Dedication:
Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.
For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
My own body and all that I possess,
My past, present and future virtues--
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
By letting go of all I shall attain Nirvāṇa,
The transcendence of misery I seek,
Since everything must therefore be abandoned,
It would be best if I gave it all away.
The Brightly Shining Sun- A Step-by-Step Guide to Meditating on the Bodhicaryāvatāra- by Patrul Rinpoche
May the beings of any place
Who suffer in body or mind
Due to these virtuous merits,
Experience immense joy and happiness.
May all beings who are ill
Be freed swiftly from all their ailings,
May all diseases that afflict beings
Disappear completely and for all times.
In the Paradise of Snowy Mountains
You are the source of all goodness and happiness
Oh mighty Tenzin Gyatso, Chenrezig,
Please remain with us until the end of Samsara.
As Manjushri, the all-knowing hero,
And as Samantabhadra,
May I learn to follow their example.
I fully dedicate my roots of virtue.
All the Buddhas of the three times
Offer their dedication and greatest praise,
Thus I dedicate my virtues
As did Samantabhadra.
I dedicate all virtues I have since accumulated
For the benefit of the teachings and of all beings
And – above all - may the essential teachings
of the Venerable Lobzang Dragpa shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 03.31.2020
Put on a Brave Face and Weather the Storm #1
Thoughts for confinement due to Covid 19
Reflections of our beloved teacher S.E. Nyari Tritul Rinpoche on how we can take advantage of these days of confinement to generate more altruistic, kind and wise minds, accepting the ever-changing circumstances of our condition.
Let me express my condolences to the families of those who died due to this pandemic; furthermore, may the sick as well as their families be accompanied by all my prayers and good wishes. My greatest gratitude goes out to all the people who have offered their lives day and night, caring for the sick and for all of us. They have done so without fear, and with an immeasurable love for us - so that we can continue in our homes with our basic needs covered. It is to you I dedicate my prayers and best wishes.
During this time of confinement I miss you all very much, but at the same time, I always feel your presence. In my home-town there is a saying: Every cloud has a silver lining. There is also a saying in Tibetan: ̈When unfortunate things happen to you, sometimes they are a blessing in disguise ̈.
Surely a better time will come, so take courage. I do not want to overwhelm you by talking about COVID19 here, despite it being the current topic. My reason for not addressing this topic is because everyone already knows about it. I want to talk to you about something a little different from the current news.
At this point we could do with a little cultivation of humor.
(“A sense of humor is an attitude that allows us to face diverse situations in life without letting ourselves be defeated by them. As if it were a kind of bulwark, people with a sense of humor are able to overcome the most difficult issues by letting themselves be guided by hope and the certainty that things can improve. ̈)
A sense of humor doesn´t just mean telling jokes, but it wouldn't hurt if we told a joke right now. So I'm going to tell you a bad joke: Why do Lepe's guys put on five televisions? To watch TV five.
Shantideva has said:
“If you can solve your problem, then what is the need of worrying?
If you cannot solve it, then what is the use of worrying?”
If we follow the tradition of Mind Training (Lojong) there is a specific section that is designated as Transforming Adverse Circumstances into a Path to Enlightenment.
In these degenerate times it can be of great benefit when a practitioner encounters numerous difficulties and is able to overcome them; he has to be capable to transform those adverse circumstances into favourable circumstances.
Failing this, the practitioner will end up abandoning the Dharma, whether conditions are favourable or unfavourable. For example, some people abandon the Dharma when they have health, fame and wealth; others despair when faced by adversity and turn away from the Dharma as well.
This is why it is necessary to master the transformation of unfavourable circumstances we encounter along the way into something that will not harm our practice or our peace of mind.
We transform adverse circumstances with thought, in the Guru Yoga:
“Although the entire world and the beings which inhabit it were full of the fruits of their karmic transgressions, and unwanted suffering as well as rain fell on me: I beg for your blessings so that I may take those miserable conditions as the path, understanding that they are causes to exhaust the results of our negative karma.”
In the root text of mental training it is said:
“When the environment and its inhabitants overflow with unwholesomeness,
Transform adverse circumstances into the path to enlightenment.”
That is to say: until now - whenever we have been besieged by diseases, enemies, calamities, catastrophes, etc. - we have blamed others. But in reality, we do not know where these incidents take their origin. From a perspective of Dharma: all those adverse circumstances are the consequences of our individual and collective karma.
However, when we analyze the object or the root which is to blame, we find that all undesirable things arise due to our own erroneous and distorted behaviours and thoughts. These misbehaviours and distorted thoughts arose out of our selfishness, so self-centeredness is the main cause of suffering. The ego springs from an untamed mind.
In The Thirty-seven Practices of Bodhisattvas it is written:
“All suffering comes from the wish for your own happiness. Perfect Buddhas are born from the thought to help others/cultivation of Bodhichitta”
Shantideva has said:
“For all fears and innumerable sufferings have their origin in the mind, according to the one who teaches the immaculate truth.”
“Who and for what purpose created all the weapons that torment beings in hell? Who created the burning iron ground? Where did the devilish famines come from?”
“The Mighty and Wise One has said that all such things are the workings of a harmful mind.”
Difficult moments offer us an opportunity to reconsider our way of thinking, change our inappropriate habits, how to manage time, etc. Instead of going with the flow, let's take charge ourselves and try to transform this moment in time so that it may help us achieve enlightenment.
When we feel strong anguish, apathy, overwhelmed, exhaustion, anxiety, etc., instead of staying with these feelings, let us immediately emerge from this counterproductive vortex of emotions. Let´s set out to transform that strong counterproductive emotion into a strong feeling of joy and courage by way of an encouraging thought. Let us think that our desire to help others has been fulfilled, because today we experience the mature results of our own and others' negative karma. For some time I have been practicingtonglenwith full unconditional love and universal compassion. Today, the result of my practice has been revealed to me - so I am very grateful to have been able to verify the result of my practice. From now on, I will no longer let myself be carried away by my adverse feelings but by feelings of joy, love, compassion and wisdom: may they guide me at all times. I will also trust more in my practice and continue on the path without distraction, without discouragement, full of love and trust. I will no longer cling to my strong counterproductive feelings and will let go all those that are destructive and insignificant.
In The Thirty-seven Practices of Bodhisattvas it is said:
“All forms of suffering are like a child's death in a dream. Holding illusory appearances to be true makes you weary. Therefore when you meet with disagreeable circumstances, See them as illusory - this is the practice of Bodhisattvas.”
Unfavourable conditions are an incentive for virtue.
That is to say: you will strive to cultivate goodness, wisdom, and purify your obscurations once you have reflected on the fact that we must abandon negative karma if we do not want to suffer.
While unfavourable circumstances have not arisen, there is a good chance we will feel arrogance, presumption, distractions ... But once unfavourable circumstances arise - such as bad reputation, degradation and disease, etc. - it is a good time to cultivate perseverance: to find relief from anguish, to encourage us to look for solutions and resolve the situation, to appreciate the kindness of others and cherish our practice.
If things do not go well and you find yourself inside a vicious circle of conflict, instead of staying in this circle, generate renunciation and transform your perception. Think about how the entire world is doing you a great favour by awakening your consciousness: you will see the reality of life in an ephemeral and conflictive world and will be motivated to leave behind this Samsara. When your thoughts become established in this knowledge, the whirlwind will gradually subside; it will also serve as an incentive for your Dharma practice, since before you were completely absorbed by worldly affairs and did not remember theDharma. It is even possible that the suffering and degradation of your worldly surroundings may act as a contributing factor to your realization of self if you know how to direct your thoughts.
Since all these calamities are the result of your self-centeredness, you should consider these times of misfortune as being very kind to you, because they will help you subjugate your self-centeredness, which you could otherwise never do by yourself.
On many occasions, when we found ourselves in unfavourable circumstances, we were immediately disappointed and turned away from the practice. But it is unwise to act in such a way, just as when you are driving in heavy traffic you should pay even more attention to the present moment, be fully aware of the conditions, so as to be able to follow the path without interruptions and make sure to reach your destination. Therefore, in difficult times we must become aware and focus on our practice.
In my home-town there is a saying: "The greyhound runs better than the mastiff; but if the road is long, the mastiff runs better than the greyhound."
Irene Villa González: (A victim of ETA (Basque Terrorist Group) who is a journalist, writer and psychologist) ̈I always say that: “Son, I will give you strength & safety, but you must stumble in order to learn. So I am going to give you support, love and a lot of self-confidence. But I will not remove the stones from your path, because the more stones you come across and the heavier they are, the bigger and stronger you will build your castle”. That si the main lesson life has taught me, and thus I will raise my children. ̈
Now I am going to introduce you to the following practice:
How to Transform Sickness and Other Circumstances
by Gyalse Tokme Zangpo (1297-1371)
Namo guru!
This illusory heap of a body, which, like others, I possess— If it falls sick, so be it! In sickness,I’ll rejoice! For it will exhaust my negative karma from the past. And, after all, many forms of Dharma practice are for the sake of purifying the two obscurations.
If I am healthy, so be it! In freedom from sickness I’ll rejoice! When body and mind are well and at ease, Virtuous practice can develop and gain strength. And, after all, the way to give meaning to this human life is to devote body, speech and mind to virtue.
If I face poverty, so be it! In lack of riches I’ll rejoice! I will have nothing to protect and nothing to lose. Whatever quarrels and conflicts there might be, All arise out of desire for wealth and gain—that’s certain!
If I find wealth, so be it! In prosperity I’ll rejoice! If I can increase the stock of my merits that will suffice. Whatever benefit and happiness there might be, now and in the future, All result from merits I have gained—that’s certain!
If I must die soon, so be it! In dying I’ll rejoice! Without allowing negative circumstances to intervene, And with the support of positive tendencies I have gathered, I will surely set out upon the genuine, unerring path!
If I live long, so be it! In remaining I’ll rejoice! Once the crop of genuine experience has arisen, As long as the sun and rainfall of instructions do not diminish, If it is tended over time, it will surely ripen. So, whatever happens then, let us always cultivate joy!
In response to a question from a Sakya Geshe, asking what should be done in the event of sickness and the rest, I, the monk Tokme, who discourses on the Dharma, set down these ways of bringing sickness and other circumstances onto the spiritual path. Sarva maṅgalam! (Translated by Adam Pearcey, 2007. Edited by Phillippa Sison. Revised 2012)
Prayers:
I take refuge in the Buddha, the Dharma, and the Sangha until I attain enlightenment. By the merit of practicing generosity and the like, may I attain the Buddhahood for the benefit of beings. (x3)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Om Tare Tuttare Ture Soha (108)
Dedication
For these actions that I have carried out and all the merits I have accumulated, may the suffering of each and every one of all beings be eliminated.
For all beings who are sick, until they come out of their illness, may I be their doctor, medicine and nurse.
Let the torment of hunger and thirst be eliminated by bringing down a rain of drink and nourishment. And during the scarcity of the period of one kalpa, may I myself be drink and food to them.
May I be an inexhaustible treasure for the poor and destitute, all manner of things they may need arranged before them.
My body, as well as my assets, my past, present and future merits, I offer them without sparing anything for the benefit of all beings.
Nirvana is obtained by giving up everything and nirvana is what I aspire to.
Since I will have to abandon everything in an instant, it is better to give everything to others.
May the beings of any place who endure suffering of body or mind, due to these virtuous merits experience immense joy and happiness.
May all beings who are unhealthy free themselves quickly from all their diseases. May all diseases that afflict beings disappear completely and for all times.
In the Paradise of the snowy mountains you are the source of goodness and happiness, O mighty Tenzin Gyatso, Chenrezig, please stay with us until the end of Samsara.
As Manyushri, the omniscient hero, and as Samantabadra, may I learn to follow their example and dedicate my roots of virtue.
All the buddhas of the three times offer to the dedication their greatest praise, thus I dedicate my virtues as did Samantabadra.
I dedicate all the virtues that I have accumulated since always, for the benefit of the teachings and of all beings, and above all, so that the essential teachings of the venerable Lobzang Dragpa may shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 24.03.2020
Thoughts for confinement due to Covid 19
Reflections of our beloved teacher S.E. Nyari Tritul Rinpoche on how we can take advantage of these days of confinement to generate more altruistic, kind and wise minds, accepting the ever-changing circumstances of our condition.
Let me express my condolences to the families of those who died due to this pandemic; furthermore, may the sick as well as their families be accompanied by all my prayers and good wishes. My greatest gratitude goes out to all the people who have offered their lives day and night, caring for the sick and for all of us. They have done so without fear, and with an immeasurable love for us - so that we can continue in our homes with our basic needs covered. It is to you I dedicate my prayers and best wishes.
During this time of confinement I miss you all very much, but at the same time, I always feel your presence. In my home-town there is a saying: Every cloud has a silver lining. There is also a saying in Tibetan: ̈When unfortunate things happen to you, sometimes they are a blessing in disguise ̈.
Surely a better time will come, so take courage. I do not want to overwhelm you by talking about COVID19 here, despite it being the current topic. My reason for not addressing this topic is because everyone already knows about it. I want to talk to you about something a little different from the current news.
At this point we could do with a little cultivation of humor.
(“A sense of humor is an attitude that allows us to face diverse situations in life without letting ourselves be defeated by them. As if it were a kind of bulwark, people with a sense of humor are able to overcome the most difficult issues by letting themselves be guided by hope and the certainty that things can improve. ̈)
A sense of humor doesn´t just mean telling jokes, but it wouldn't hurt if we told a joke right now. So I'm going to tell you a bad joke: Why do Lepe's guys put on five televisions? To watch TV five.
Shantideva has said:
“If you can solve your problem, then what is the need of worrying?
If you cannot solve it, then what is the use of worrying?”
If we follow the tradition of Mind Training (Lojong) there is a specific section that is designated as Transforming Adverse Circumstances into a Path to Enlightenment.
In these degenerate times it can be of great benefit when a practitioner encounters numerous difficulties and is able to overcome them; he has to be capable to transform those adverse circumstances into favourable circumstances.
Failing this, the practitioner will end up abandoning the Dharma, whether conditions are favourable or unfavourable. For example, some people abandon the Dharma when they have health, fame and wealth; others despair when faced by adversity and turn away from the Dharma as well.
This is why it is necessary to master the transformation of unfavourable circumstances we encounter along the way into something that will not harm our practice or our peace of mind.
We transform adverse circumstances with thought, in the Guru Yoga:
“Although the entire world and the beings which inhabit it were full of the fruits of their karmic transgressions, and unwanted suffering as well as rain fell on me: I beg for your blessings so that I may take those miserable conditions as the path, understanding that they are causes to exhaust the results of our negative karma.”
In the root text of mental training it is said:
“When the environment and its inhabitants overflow with unwholesomeness,
Transform adverse circumstances into the path to enlightenment.”
That is to say: until now - whenever we have been besieged by diseases, enemies, calamities, catastrophes, etc. - we have blamed others. But in reality, we do not know where these incidents take their origin. From a perspective of Dharma: all those adverse circumstances are the consequences of our individual and collective karma.
However, when we analyze the object or the root which is to blame, we find that all undesirable things arise due to our own erroneous and distorted behaviours and thoughts. These misbehaviours and distorted thoughts arose out of our selfishness, so self-centeredness is the main cause of suffering. The ego springs from an untamed mind.
In The Thirty-seven Practices of Bodhisattvas it is written:
“All suffering comes from the wish for your own happiness. Perfect Buddhas are born from the thought to help others/cultivation of Bodhichitta”
Shantideva has said:
“For all fears and innumerable sufferings have their origin in the mind, according to the one who teaches the immaculate truth.”
“Who and for what purpose created all the weapons that torment beings in hell? Who created the burning iron ground? Where did the devilish famines come from?”
“The Mighty and Wise One has said that all such things are the workings of a harmful mind.”
Difficult moments offer us an opportunity to reconsider our way of thinking, change our inappropriate habits, how to manage time, etc. Instead of going with the flow, let's take charge ourselves and try to transform this moment in time so that it may help us achieve enlightenment.
When we feel strong anguish, apathy, overwhelmed, exhaustion, anxiety, etc., instead of staying with these feelings, let us immediately emerge from this counterproductive vortex of emotions. Let´s set out to transform that strong counterproductive emotion into a strong feeling of joy and courage by way of an encouraging thought. Let us think that our desire to help others has been fulfilled, because today we experience the mature results of our own and others' negative karma. For some time I have been practicingtonglenwith full unconditional love and universal compassion. Today, the result of my practice has been revealed to me - so I am very grateful to have been able to verify the result of my practice. From now on, I will no longer let myself be carried away by my adverse feelings but by feelings of joy, love, compassion and wisdom: may they guide me at all times. I will also trust more in my practice and continue on the path without distraction, without discouragement, full of love and trust. I will no longer cling to my strong counterproductive feelings and will let go all those that are destructive and insignificant.
In The Thirty-seven Practices of Bodhisattvas it is said:
“All forms of suffering are like a child's death in a dream. Holding illusory appearances to be true makes you weary. Therefore when you meet with disagreeable circumstances, See them as illusory - this is the practice of Bodhisattvas.”
Unfavourable conditions are an incentive for virtue.
That is to say: you will strive to cultivate goodness, wisdom, and purify your obscurations once you have reflected on the fact that we must abandon negative karma if we do not want to suffer.
While unfavourable circumstances have not arisen, there is a good chance we will feel arrogance, presumption, distractions ... But once unfavourable circumstances arise - such as bad reputation, degradation and disease, etc. - it is a good time to cultivate perseverance: to find relief from anguish, to encourage us to look for solutions and resolve the situation, to appreciate the kindness of others and cherish our practice.
If things do not go well and you find yourself inside a vicious circle of conflict, instead of staying in this circle, generate renunciation and transform your perception. Think about how the entire world is doing you a great favour by awakening your consciousness: you will see the reality of life in an ephemeral and conflictive world and will be motivated to leave behind this Samsara. When your thoughts become established in this knowledge, the whirlwind will gradually subside; it will also serve as an incentive for your Dharma practice, since before you were completely absorbed by worldly affairs and did not remember theDharma. It is even possible that the suffering and degradation of your worldly surroundings may act as a contributing factor to your realization of self if you know how to direct your thoughts.
Since all these calamities are the result of your self-centeredness, you should consider these times of misfortune as being very kind to you, because they will help you subjugate your self-centeredness, which you could otherwise never do by yourself.
On many occasions, when we found ourselves in unfavourable circumstances, we were immediately disappointed and turned away from the practice. But it is unwise to act in such a way, just as when you are driving in heavy traffic you should pay even more attention to the present moment, be fully aware of the conditions, so as to be able to follow the path without interruptions and make sure to reach your destination. Therefore, in difficult times we must become aware and focus on our practice.
In my home-town there is a saying: "The greyhound runs better than the mastiff; but if the road is long, the mastiff runs better than the greyhound."
Irene Villa González: (A victim of ETA (Basque Terrorist Group) who is a journalist, writer and psychologist) ̈I always say that: “Son, I will give you strength & safety, but you must stumble in order to learn. So I am going to give you support, love and a lot of self-confidence. But I will not remove the stones from your path, because the more stones you come across and the heavier they are, the bigger and stronger you will build your castle”. That si the main lesson life has taught me, and thus I will raise my children. ̈
Now I am going to introduce you to the following practice:
How to Transform Sickness and Other Circumstances
by Gyalse Tokme Zangpo (1297-1371)
Namo guru!
This illusory heap of a body, which, like others, I possess— If it falls sick, so be it! In sickness,I’ll rejoice! For it will exhaust my negative karma from the past. And, after all, many forms of Dharma practice are for the sake of purifying the two obscurations.
If I am healthy, so be it! In freedom from sickness I’ll rejoice! When body and mind are well and at ease, Virtuous practice can develop and gain strength. And, after all, the way to give meaning to this human life is to devote body, speech and mind to virtue.
If I face poverty, so be it! In lack of riches I’ll rejoice! I will have nothing to protect and nothing to lose. Whatever quarrels and conflicts there might be, All arise out of desire for wealth and gain—that’s certain!
If I find wealth, so be it! In prosperity I’ll rejoice! If I can increase the stock of my merits that will suffice. Whatever benefit and happiness there might be, now and in the future, All result from merits I have gained—that’s certain!
If I must die soon, so be it! In dying I’ll rejoice! Without allowing negative circumstances to intervene, And with the support of positive tendencies I have gathered, I will surely set out upon the genuine, unerring path!
If I live long, so be it! In remaining I’ll rejoice! Once the crop of genuine experience has arisen, As long as the sun and rainfall of instructions do not diminish, If it is tended over time, it will surely ripen. So, whatever happens then, let us always cultivate joy!
In response to a question from a Sakya Geshe, asking what should be done in the event of sickness and the rest, I, the monk Tokme, who discourses on the Dharma, set down these ways of bringing sickness and other circumstances onto the spiritual path. Sarva maṅgalam! (Translated by Adam Pearcey, 2007. Edited by Phillippa Sison. Revised 2012)
Prayers:
I take refuge in the Buddha, the Dharma, and the Sangha until I attain enlightenment. By the merit of practicing generosity and the like, may I attain the Buddhahood for the benefit of beings. (x3)
May all beings possess happiness and its causes. May all beings be free from suffering and its causes. May all beings remain forever in joy. May all beings remain in equanimity, free from attachment and aversion (x3)
Medicine Buddha
Blessed One, whose compassion is equal to all, Simply hearing Your name dissipates the suffering of the lower realms, Medicine Buddha, You who heal the disease of the three poisons, Light of Lapis Lazuli, I pay homage to You!
Tadyatha Om Bhekandze Bhekandze Maha Bhekandze Randza Samugate Soha (x108)
Condensed Prayers to Tara
OM, I prostrate myself before the Supreme and Superior Liberator, the fully realized, transcendental subjugator. I prostrate myself before the glorious mother who liberates with TARE. You are the mother who eliminates all fears with TUTARE. You are the mother who grants all wishes with TURE.I deeply venerate you, who have the letter SOHA. (x7)
Om Tare Tuttare Ture Soha (108)
Dedication
For these actions that I have carried out and all the merits I have accumulated, may the suffering of each and every one of all beings be eliminated.
For all beings who are sick, until they come out of their illness, may I be their doctor, medicine and nurse.
Let the torment of hunger and thirst be eliminated by bringing down a rain of drink and nourishment. And during the scarcity of the period of one kalpa, may I myself be drink and food to them.
May I be an inexhaustible treasure for the poor and destitute, all manner of things they may need arranged before them.
My body, as well as my assets, my past, present and future merits, I offer them without sparing anything for the benefit of all beings.
Nirvana is obtained by giving up everything and nirvana is what I aspire to.
Since I will have to abandon everything in an instant, it is better to give everything to others.
May the beings of any place who endure suffering of body or mind, due to these virtuous merits experience immense joy and happiness.
May all beings who are unhealthy free themselves quickly from all their diseases. May all diseases that afflict beings disappear completely and for all times.
In the Paradise of the snowy mountains you are the source of goodness and happiness, O mighty Tenzin Gyatso, Chenrezig, please stay with us until the end of Samsara.
As Manyushri, the omniscient hero, and as Samantabadra, may I learn to follow their example and dedicate my roots of virtue.
All the buddhas of the three times offer to the dedication their greatest praise, thus I dedicate my virtues as did Samantabadra.
I dedicate all the virtues that I have accumulated since always, for the benefit of the teachings and of all beings, and above all, so that the essential teachings of the venerable Lobzang Dragpa may shine forever.
With all my affection. Ven. Nyari Tritul. Tuesday 24.03.2020