Ten Signs of the Superior Person
by Tibetan Master Milarepa
1. To have little pride and envy is the sign of the superior person.
2. To have few desires and satisfaction with simple things is the sign of the superior person.
3. To be lacking in hypocrisy and deceit is the sign of the superior person.
4. To regulate one’s conduct in accordance with the law of cause and effect as carefully as one would guard the pupils of one’s eyes is the sign of the superior person.
5. To be faithful in one’s engagement and obligations is the sign of the superior person. Continue reading
A Guide To the Bodhisattva Way Of Life
Author: Shantideva Bodhisattva
[Links to various translations]
The Key of becoming a Bodhisattva:
One who wishes to protect oneself and others quickly,
should practice exchanging oneself for others,
which is a great mystery.
All those who are unhappy in the world are so
as a result of their desire for their own happiness.
All those who are happy in the world are so
as a result of their desire for the happiness of others.
Enough of such talk!
Note the difference between the fool who seeks his own benefit,
and the sage who works for the benefit of others.
One, who does not exchange his own happiness for the suffering of others,
surely does not achieve Buddhahood.
How could one find happiness even in the cycle of existence?
Therefore, Continue reading
Protect ethics and morality to achieve a precious rebirth. To be able to choose the right circumstances to be born in. To have pleasant things in life comes from generosity.
Rebirth as LIGHT. See it, and know that what you do now, will have an effect. You will have to deal with the effects, and still strive for enlightenment.
The antidote to anger is patience. (Even the Dalai Lama gets angry.) Even animals move away from an angry person. One of the five kleshas.
Difficult people are precious, as they learn us to practice bodhicitta. And help us cultivate a mind of patience. Experiencing someone giving us problems, means that we at least have half the responsibility. Continue reading
From Bodhichitta and the Six Far-Reaching Attitudes in the Context of the Two Networks
Lecture by Alexander Berzin (2004)
I should just mention, since sometimes people come across this in tantra and it can be quite confusing, that in the highest class of tantra, we speak about white and red bodhichittas. Now, these are forms of very subtle material phenomena, physical phenomena. These are not states of mind.
These are very subtle… difficult to find a good word, but let us call them sparks of creative energy that each of us has. And in the highest class of tantra, in the very advanced stages of it, once we gain the ability to do this—which is incredibly difficult to gain, that ability—then we can move these very subtle creative energies within our body and dissolve them into the heart chakra in order to be able to achieve or access the subtlest level of mind. It’s called the clear light mind (’od-gsal). And then use that for focusing on voidness and achieving enlightenment, because it’s the most efficient level of mind. Continue reading
After enlightenment, what title is achieved? Child of Buddha.
Their minds are more important than their worldly position. So, it does not matter if the person is poor, if the mind is enlightened then this is a child of Buddha.
It takes a lot of effort to accumulate wealth. What if that effort was put into attaining enlightenment? It is clear that we are capable of effort. People have the patience to attend to their appearance, but not to attend to their mind?
The lesser becomes supreme. (Sounds much like New Testament doctrine, but it is not.)
There is something impure of the human body by nature. Not just in this life, but in all previous lives. Continue reading
The are one hundred fifty vajra statements in the Gong Chig. They are called vajra (diamond) statements because they are hard to penetrate. They arise from direct experience and not book knowledge. Just as a diamond cannot be penetrated by other substances, these statement cannot be penetrated by conceptual knowledge. They are also called vajra statements because they are precious and rare. They teach the single viewpoint of the three baskets of teaching and the four classes of tantras.
There are four ways to understand the meaning of these statements. Continue reading
The Three Turnings of the Wheel of Dharma
The notion of the three turnings of the wheel of doctrine (dharma-cakra) was probably first articulated in the Discourse Explaining the Thought (Saṃdhinirmocana-sūtra), the most important scriptural source for the Yogācāra school of Indian Buddhism.
In the seventh chapter, the Buddha declares that he presented certain doctrinal teachings in three cycles, or wheels. The first wheel contains discussions of core doctrines such as the four noble truths (ārya-satya) and dependent arising (pratītya-samutpāda); this is the Lesser Vehicle (Hīnayāna), which is surpassed by the superior teachings of the second wheel. The second wheel is the Perfection of Wisdom (prajñā-pāramitā) discourses, Continue reading