Mahasiddha Shabaripada (Shavaripa): oneness of one-taste of Great Bliss is not an oneness to be grasped on to. Leading to carefree conduct and compassion
The qualities of awakening – profound peace, luminosity, compassion, etc. – are naturally present as the true nature of mind – the Buddha nature. Here, we shall see how the natural state remains obscured and can be rediscovered.
The solidity that we attribute to our existence is similar to the solidity that we attribute to dreams while we are in the dream. This article explores the empty nature of reality in experiential terms through parallels between dream state and waking state
For someone who do not notice the dreamlike nature of life, impermanence of life can be a depressing fact. But, contemplating on impermanence in this way breaks open the cocoon of wrong view. Then, we can recognize the play of awareness in its full splendor and beauty, all through this life and beyond. In Lalitavistara Sutra Buddha points to this fact.
Our existence is absurd and utterly meaningless if we remain cocooned in the shell of self-interest. In that case, Samsara is a never-ending struggle of emotions and confusions with uncertain bouts of pain and pleasure. However, when the sprouts of great compassion for all beings without partiality arise in us, a it turns into the mind of awakening, Bodhicitta.
Paramabuddha (known as Padampa-Sangye in Tibet), is a Mahasiddha from the 12th Century South India. He gave this advice to the villagers of Tingri in Tibet.
The Three Full Moons – A poetry on the three full moons of the Vaisakha Month related to the life of the Buddha. “… Again, the moon waxed and waned. But, the moon light of awakening never waned! … “
One of the smartest ways to control anger and hatred is to cut its fuel. It is called daurmanasya. It is like a reservoir of highly inflammatory fuel, that only needs a spark to burst into an explosion of anger and hatred. Depleting that fuel also leads to a positive outlook to life.
It is said that one should descend with the view from above and ascend with the conduct from below. It is equally important to maintain a view as vast and open like the sky, and to engage in conduct with precise regard for the cause and effect relations.
In Diamond Sutra and the Alagaddupama sutta, the Buddha taught that his teachings are like a raft, to be used for a purpose and to be left aside without clinging on to. The raft simile also summarizes the meaning of the three turnings into one line. Here, we shall see how the four types of clinging are utterly abandoned using the three turnings of the teaching.