Post on 01-Nov-2019
transcript
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Green Tare’s Moon Tantra – First Lesson
Green Tare’s Moon Tantra
First Lesson’s Commentary by Terton Lama: Jigme Gyatso; Rime Rinpoche
2018-b11-10c
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Green Tare’s Moon Tantra – First Lesson
Acknowledgments
This sadhana or practice text was inspired by:
The termas or psychic instructions I received from:
Avalokiteshvara, Arya Tare, and Padmasambhava,
the oral instructions of Bhakha Tulku Rinpoche, Chogyal Namkhai Norbu,
Lama Chodrak Gyatso, and Lama Olé
meditation manuals composed by Gautama Siddhartha: the Buddha
“Maha Satipatthana Sutta– the Greater Discourse upon the Four Bases of Mindfulness
translated by Maurice Walshe,
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Green Tare’s Moon Tantra – First Lesson
“Satipatthana Sutta –the Discourse upon the Four Bases of Mindfulness”
translated by Bhikkhu Nanamoli and
“Anapanasati Sutta – the Discourse of Mindfulness with Breathing”
also translated by Bhikkhu Nanamoli
a meditation manual composed by Ven. Dr. Madawela Punnaji Maha Thera
“Ariymagga Bhavana – the Sublime Eightfold Way”
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one of the last meditation manuals composed by
Dza Patrul Rinpoche, Jigme Chökyi Wangpo
“The Heart Treasure of the Enlightened Ones
the Practice of View, Meditation, and Action;
a discourse Virtuous in the Beginning, Middle, and End”
and the explanation thereof given by Dilgo Khyentse Rinpoche
translated by the Padmakara Translation Group,
a meditation manual composed by Karma Chagme Rinpoche
“The Quintessence of Spiritual Practice,
the Direct Instructions of the Great Compassionate One”
translated by Eric Pema Kunsang
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a meditation manual composed by Bokar Rinpoche
“Chenrezig: Lord of Love,
the Principles and Methods of Deity Meditation”
translated by Christiane Buchet
a meditation manual composed by Atisha – Shrijana Dipamkara
“Sadhana of the Venerable Tara:
Tara Battarika Sadhana”
translated by Martin Willson
a meditation manual composed by Lama Kazi Dawa Samdup
“Tibetan Yoga; and Secret Doctrines”
translated by Lama Kazi Dawa Samdup and edited by W. Y. Evans-Wentz
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a meditation manual composed by His Eminence Chagdud Tulku
“Ngondro Commentary:
Instructions for the Concise Preliminary Practices of the New Treasure of Dudjom”
Compiled by Jane Tromge
a meditation manual composed by Lama Surya Das
“Natural Radiance: Awakening to your Great Perfection”
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Table of Contents
Acknowledgements…………………………………………………………………………pg. 2
Rumination – Patrul’s Last Manual Syllabus……………………………………………….pg. 8
Opening Compassionate Intention………………………………………..……………..…..pg. 14
The Union of Impermanence and Interdependence…..…………..………………...…..…...pg. 40
Opening Compassionate Intention………………………………………..……………..…..pg. 79
Chart – Class Syllabus……………………………………………………………...…..…...pg. 81
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Green Tare’s Moon Tantra – First Lesson
Ruminating Patrul’s Last Meditation Manual in Sixteen Lessons
Lesson Chapters Pages
1st 1st – 5th 1 – 39
2nd 6th – 10th 40 – 77
3rd 11th – 15th 78 – 117
4th 16th – 20th 118 – 160
5th 21st – 25th 161 – 90
6th 26th – 30th 91 – 112
7th 31st – 35th 113 – 136
8th 36th – 40th 137 – 161
Lesson Chapters Pages
9th 41st – 45th 162 – 186
10th 46th – 50th 187 –
11th 51st – 55th
12th 56th – 60th
13th 61st – 65nd
14th 66th – 70th
15th 71st – 75nd
16th 76th – 82nd
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Introduction to the Commentary
Welcome to the cycle of teachings
that explain how to practice the Tantra of Tare
from the liberal, progressive or matriarchal perspective.
Although my name is Terton Lama: Jigme Gyatso, Rime Rinpoche
that’s too much of a mouthful
so you can call me Lama, Jigme, or Lama: Jigme,
whichever is most comfortable for you.
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But how are you to know
whether this teacher or this teaching
is worthy of trust?
In both the Sutta of the Kalama’s Dilemma
as well as the Parinibbana Sutta
we can read that the test of a teacher and a teaching
is NOT their beauty, eloquence, popularity, age or wealth,
but rather the effects generated in our lives
when we enthusiastically and accurately
apply their advice.
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Here is an easy, four step process
to do just that.
First – suspend judgement,
second – receive the teacher’s first lesson,
third – enthusiastically and accurately practice that technique
EVERY morning and EVERY evening for six and half days,
fourth – engage your judgement
and notice the results generated by your six and half days of practice;
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if you’ve become so anxious and cranky
that people start calling you “little Darth Vader,”
then go, and find a better teacher.
But, if your twice daily practice
of the technique of your teacher’s first lesson
makes you even a little more
peaceful, resilient, resourceful and compassionate
then it could be in your best interest
to return to your teacher
and receive his second lesson.
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Now let’s turn our attention
to the first verbal recitation of this cycle of teachings:
the Opening Compassionate Intention.
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Opening Compassionate Intentions
NON-violently I practice:
mindfulness, insight and compassion,
as well as apply teacher’s advice
that all beings may benefit! three repetitions
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There is a lot of information in this recitation
so let’s unpack it gradually and meticulously ,
like an archeologist at a dig.
Opening Compassionate Intentions
The seventeenth century Tibetan teacher Kar-ma Chak-me Rin-po-che
was non-sectarian (Ri-me in Tibetan)
as he practiced the teachings
of both the Nying-ma and Ka-gyu lineages.
He taught a way of keeping the hundreds of vows of:
a monastic, Mahayana, and tantrika
that was simple and concise.
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As radical as that was at that time, it still smacked of:
patriarchal, superstitious, controlling, elitist, fear based fundamentalism.
So as a Ter-ton I have adapted this teaching to a more
matriarchal, rational, permissive, egalitarian, love based, progressive perspective.
“Ter-ton” is Tibetan for one who is thought to receive teachings [or mind treasures]
from the centered spontaneity of one’s enlightened potential
as if from non-corporeal sources such as Green Tare
the archetype of enlightened activity.
To put it more succinctly,
this is Lama: Jigme’s liberal adaptation
of Kar-ma Chak-me’s conservative distillation
of the four sets of Buddhist vows.
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Opening Compassionate Intentions
NON-violently I practice:
mindfulness, insight and compassion,
as well as apply teacher’s advice
that all beings may benefit! three repetitions
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NON-violently I practice…
Kar-ma Chak-me Rin-po-che
taught that non-violence
could be the essence
of the Pra-ti-mok-sha vows of renunciation.
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Opening Compassionate Intentions
NON-violently I practice:
mindfulness, insight and compassion,
as well as apply teacher’s advice
that all beings may benefit! three repetitions
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I practice mindfulness, insight and compassion
Buddhist fundamentalists
take refuge in Buddha (the teacher),
Dharma (the teaching)
and Sangha (the taught).
Practitioners of Buddhist tantra teach that
the mind, speech and body of Green Tare
represent the Buddha, Dharma and Sangha respectively.
They also teach that on deeper level
the mind, speech and body,
of this archetype of compassion’s enlightened activity,
also represent the Dhar-ma-ka-ya, Sam-bho-ga-ka-ya and Nir-ma-na-ka-ya.
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What a dizzying collection of Sanskrit terms;
what could they mean?
Fundamentalists teach
that at the moment of enlightenment
one’s mind becomes one with the Dhar-ma-ka-ya,
the all pervasive, all knowing mind shared by all the Buddha’s;
one’s subtle energy manifests
in a paradise of bliss-inducing light (just like Green Tare’s pure land),
as a body of bliss-inducing light (just like Green Tare’s)
known as the Sam-bho-ga-ka-ya;
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from which one’s compassion
causes infinite number of bodies to emanate
in whatever forms are required
to meet the needs of all living beings,
these emanations
are called Nir-ma-na-ka-ya.
This liberal teaches that the Sambhogakaya, Dharmakaya and Nirmanakaya
are just metaphors for the mastery of mindfulness, insight and compassion;
wherein one is able to practice them:
spontaneously, habitually, easily and effectively.
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Many centuries ago, the fundamentalist (of the patriarchy) Karma Chakme Rinpoche
taught the essence of keeping the vows of refuge
was to cultivate absolute faith in the so called three jewels (Tri Ratna in Sanskrit)
of Buddha, Dharma and Sangha.
But this liberal (of the matriarchy) teaches that faith is a rigidity,
a manifestation of intellectual and emotional grasping
that is the antithesis of the flexibility of the matriarchal path
of passive, permissive, flexibility and fluidity;
and therefore teaches that the essence of keeping the vows of refuge
is to enthusiastically traverse the path of mindfulness, insight and compassion
with awareness that walking the path
is its own reward.
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Opening Compassionate Intentions
NON-violently I practice:
mindfulness, insight and compassion,
as well as apply teacher’s advice
that all beings may benefit! three repetitions
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Apply teachers’ advice
The fundamentalist Karma Chakme Rinpoche
taught that the essence of keeping the vows of Tantra Samaya
was unwavering faith in one’s teacher
as an enlightened manifestation of one’s Yidam (such as Green Tare);
the archetype of enlightenment that one works with
in the “Tantra of bringing rebirth into the path of the Nirmanakaya”
as well as the “Mahamudra of compassion and openness,”
wherein one uses the iconography
representing the Yi-dam’s mind, speech, body and paradise (or pure land)
as similes to explore the NON-graspability
of our perception, communication, physique and circumstance.
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However this liberal teaches
that the essence of keeping one’s tantric Samaya,
is to enthusiastically apply the advice of one’s teacher
while rationally noticing the effects of such behavior;
for if they undermine one’s mindfulness, insight and spontaneous compassion
then one must reevaluate one’s comprehension and application of the advice
as well as the wisdom and compassion of the one who gave it.
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Opening Compassionate Intentions
NON-violently I practice:
mindfulness, insight and compassion,
as well as apply teacher’s advice
that all beings may benefit! three repetitions
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That all beings may benefit
Tibetan fundamentalists often define a Bo-dhi-sat-tva
(Sanskrit for “enlightenment being”)
as one who’s primary motivation for traversing enlightenment’s path
is to liberate and enlighten all beings of all worlds.
But this vegan feminist teaches
that a Bo-dhi-sat-tva is merely one
who is so enthusiastic in their practice of mindfulness, insight and compassion
that it utterly defines them.
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Therefore, from my perspective,
the essence of the Bodhisattva Vows of Compassion
are to non-violently practice
mindfulness, insight and spontaneous compassion
as well as apply the advice of one’s teacher
for the two purposes of benefiting oneself and all others.
That is why we cherish the intention
to meet the needs of all beings,
whether they walk, crawl, swim or fly.
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Which is one of the reasons why I choose NOT to participate
in the exploitation of others as a consumer.
Why should a dairy cow be torn away from her new born calf,
only to be slaughtered; just because I want a bit of cheese?
Compassion for: non-human animals, the environment,
and our own health, longevity and lucidity
are excellent reasons to embrace a whole-food vegan lifestyle.
If this interests you your teacher will be happy to recommend books and other resources.
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Performing vigorous Tibetan style bows
while performing this recitation three times, are not mandatory,
but the author has found them to be bracing, invigorating
and a support to regular contemplation and meditation;
which is why they are taught
in our second class.
Come let us recite the Opening Compassionate Intention
three times before every meditation session
as a concise way to train our volition
to be in greater harmony with the teachings of the Buddha.
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Opening Compassionate Intentions
NON-violently I practice:
mindfulness, insight and compassion,
as well as apply teacher’s advice
that all beings may benefit! three repetitions
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Introduction to our first guided meditation
In the first teaching of Gau-ta-ma, the historical Buddha,
we are taught that stress (or Duk-kha in Pali) is universal.
Sometimes it is remarkably subtle
and other times profoundly coarse.
We are taught that its cause
is our tendency to crave for things
to be different from the they are
right here and now.
The good news is that,
that habitual craving can be brought to cessation.
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Cessation of craving is not the gift of a great celestial Santa Clause
that can be bought with offerings, prayers, devotion or belief,
but the product of successfully traversing the eightfold path of:
1 – wisdom’s insightful view of reality,
2 – wisdom’s compassionate motivation,
3 – ethic’s right communication,
4 – ethic’s right behavior,
5 – ethic’s right livelihood,
6 – meditation’s right effort,
7 – meditation’s right collectedness and
8 – meditation’s right mindfulness.
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Between you and me
eight can be an ungainly number,
so it could come as little surprise that the eightfold path
has been organized into just three chunks.
The The-ra-va-da (of Sri Lanka, Laos, Myanmar, Thailand and Viet Nam) express it
as wisdom, ethics and meditation
and the Tantric (of Tibet and Mongolia) explain it
as view, meditation and action.
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Dil-go Khyen-tse Rin-po-che,
the late tutor to the fourteenth Dalai Lama of Tibet,
taught that to meditate without the correct view of reality
is more than a waste of time,
as it could actually reinforce
our destructive assumptions and preconceptions.
Therefore the first meditation we’ll learn
is a short but sweet one that uses compelling metaphors
to guide us to viscerally experience the impermanence and interdependence
that define the “right view” of this universe we call home.
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Why is our first guided meditation short and sweet?
Because the greatest hurdle facing any new student of meditation
is forging the habit of practicing EVERY morning and EVERY evening.
By starting out with a guided meditation
that only takes forty-five seconds
I’m setting you up for success,
because it takes more effort to find an excuse
NOT to do forty-five seconds worth of homework
than it does to practice and just get it over with.
Perhaps after one week, of twice daily meditation,
you’ll find yourself moving along in a jet stream of momentum
that could serve you well in the months and years to come.
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But why use metaphors?
Wouldn’t axiomatic statements of dogma
be easier and less confusing?
Yes, it could seem that way,
until we take a closer look at our brains
in the context of evolution.
As we trace natural selection’s family tree
of our evolutionary ancestors
we’ll see that most them did not have
the capacity for language.
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Because their only way of relating to the world around them,
was through their sensory organs
they evolved to think symbolically
in terms of sights, sounds, scents, flavors and sensations.
Therefore when we play with metaphors
we’re engaging the oldest and most fundamental parts of our brains
and arguably our minds…
thus increasing the probability of shifting
not merely how we speak of our experience
but how we viscerally experience it.
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Vajra Fists – four fingers holding their thumb
The Union of
Impermanence and Interdependence
Universal-dissolution
IN-breath: Each world melts… impermanence
OUT-breath: into Earth! interdependence one breath
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Vaj-ra Fists
The Sanskrit term Mu-dra
is often translated as “gesture,” or “hand position.”
If you’re as geeky as me
you already know that both cosmologists
as well as particle physicists agree
that our multiverse is interdependent;
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wherein everything is effected by everything
as well as effects everything:
if not directly then circuitously,
if not immediately then eventually,
if not overtly the subtlety.
Could that be why it is written:
“…be it causes, conditions,
components or conceptions:
independence
is but an illusion…”?
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So it might come as little surprise
that our hand positions could effect
our body as well as mind
and consequently our meditation.
I typically only teach thirteen mudras,
or hand positions.
Today we’ll explore just the first.
It is called “Vaj-ra Fists”
and although it sounds rather esoteric
it is quite easy to perform.
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Gently place the flat of your left thumb’s nail,
against the base of its ring finger
and gently enclose your left thumb
with the fingers of its hand to form a fist.
Rest it, palm-down, upon your left thigh,
toward it’s knee.
Similarly place the flat of your right thumb’s nail
against the base of its ring finger
and like-wise gently curl the fingers of its hand
to form a fist.
It too, could rest, palm-down, upon your right thigh,
toward it’s knee.
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I have found there to be a correlation
between our ring-fingers
and what the ancients described
as our earth element.
The more you meditate,
the sharper your sensory acuity could grow,
and in time you could viscerally experience
the grounding sensations induced by performing
this mudra of the vajra fist.
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Vajra Fists – four fingers holding their thumb
The Union of
Impermanence and Interdependence
Universal-dissolution
IN-breath: Each world melts… impermanence
OUT-breath: into Earth! interdependence one breath
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The union of impermanence and interdependence
Like Ouroboros, the snake consuming its own tail,
impermanence and interdependence influence one another,
round and round.
Tibet’s Nying-ma sect could categorize these contemplations
as a liberal take on A-ti-yo-ga,
also known as the Great Completion Stage practices (or Dzok-chen).
In Tibet this practice of To-kal’s “leap-over illusion” contemplation
we use these eight exercises to explore the futility of grasping
at any: thing, being and phenomena.
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Tibet’s Ka-gyu sect could categorize these contemplations
as a liberal take on the Completion Stage practices,
that are also known as
“bringing death into the path of the Dharmakaya (or Insight’s mastery).”
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Green Tare’s Moon Tantra – First Lesson
Vajra Fists – four fingers holding their thumb
The Union of
Impermanence and Interdependence
Universal-dissolution
IN-breath: Each world melts… impermanence
OUT-breath: into Earth! interdependence one breath
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Universal dissolution
Many fundamentalists who practice this meditation
visualize every denizen of every world (other than this one)
blissfully melting into white, red, blue, green and yellow light,
known as five color rainbow light in Tibet.
Then they would visualize that rainbow light
absorbing into every denizens’ world (other than this one).
Next they would visualize each world melting into rainbow light
that would absorb into every denizen of this world.
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The dissolution of every being of every world (other than this one)
and the dissolution of every world (other than this one)
serve as metaphors for impermanence.
The absorption of the rainbow light into every world (other than this one)
and then the absorption of rainbow light into the denizens of this world
serve as metaphors for interdependence.
Sadly, this contrived visualizations are exhausting
and can feel impossible for many,
luckily there is a work around that relies NOT upon images
BUT upon words;
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for imagination is led by intention
and intention is led by words,
be they uttered verbally and physically
or merely silently and mentally.
But one can only perform the simplified practice
after one has learned to read contemplative notation.
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Vajra Fists – four fingers holding their thumb
The Union of
Impermanence and Interdependence
Universal-dissolution
IN-breath: Each world melts… impermanence
OUT-breath: into Earth! interdependence one breath
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Contemplative notation
This seems like a good time to discuss,
what I like to call, contemplative notation.
Growing up, my neighbor studied the trumpet
as his junior high elective.
The first week they trained Rick
how to properly finger his instrument
(and no, that’s NOT a euphemism for puberty)
the remaining weeks of the semester
the focus was on learning to read musical notation
while playing along on his trumpet.
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The idea was that by the end of his second semester
he’d be able to play any non-virtuoso trumpet piece,
just by reading the notation.
That is why these guided meditations are written
in a format described as contemplative notation;
to make it as easy as possible for good hearted students
to learn, practice and yes, even master Buddha’s path
in a remarkably short period of time…
such as sixteen weeks!
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On the left end of the first line
you’ll notice the phrase “IN-breath:”
followed by the phrase “Each world melts…;”
the latter’s font being twice as large as the former’s.
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This communicates to us
that we are to silently and mentally recite
“Each world melts…”
during the inhalation.
Likewise, on the left end of the second line
you’ll notice the phrase “OUT-breath:”
also followed by the large fonted phrase
“into Earth!”
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This also communicates to us
that we are to silently and mentally recite
“into Earth!” during the exhalation…
but wait, there’s more!
For on the right end of the second line,
also in smaller font
we read, “one breath.”
Clearly this means that we are to perform this exercise
for a total of one inhalation and one exhalation,
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Vajra Fists – four fingers holding their thumb
The Union of
Impermanence and Interdependence
Universal-dissolution
IN-breath: Each world melts… impermanence
OUT-breath: into Earth! interdependence one breath
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What about visualization
Here, upon the moon path of matriarchy,
we dispense with the contrived complications of patriarchy.
What does that mean?
We do NOT actively choose to visualize anything,
nor do we strive to stifle or repress any visualizations.
What then are we to do?
Simple!
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We silently and mentally recite the IN-breath text of the guided meditation
in harmony with our natural and unforced inhalation
as well as silently and mentally recite the OUT-breath text of the practice text
(Sa-dha-na in Sanskrit)
in harmony with our spontaneous and uncontrived exhalation.
This mental recitation is to be done passively and non-conceptually.
If all we do is read along with the text,
in harmony with our natural breathing,
we could make profound progress upon Buddha’s path.
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It could seem like an insult to our intellectual pride,
but it is profoundly effective.
Ironically, more difficult methods could take one
only to the third Bo-dhi-sat-tva Bhu-mi (level in Sanskrit) and NO higher,
but this easy cycle of teachings could take one
all the way to the tenth Bhu-mi
if one but practices, as instructed,
EVERY morning and EVERY evening.
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Global-dissolution
IN-breath: Earth now melts… impermanence
OUT-breath: into here! interdependence one breath
.
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Earth now melts into here
“Here” is a metaphor for our present circumstances which,
be they painful, plain or pleasurable,
are intimately connected to the circumstance of all others.
This can remind us to abandon the folly of competition
and embrace the cooperation of universal compassion.
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Local-dissolution
IN-breath: Here now melts… impermanence
OUT-breath: into form! interdependence one breath
. 1 – “form” is a synonym for body
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Here now melts into form
Form is a synonym for our body.
Which we have cherished, and rightfully so, all our lives,
but will ultimately fail us
even though we wish it wouldn’t.
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Physical-dissolution
IN-breath: Form now melts… impermanence
OUT-breath: into speech1! interdependence one breath
.
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Form now melts into speech
Speech is a metaphor for communication.
Let’s unpack this.
We communicate to others and to ourselves
both verbally, and non-verbally.
Our brain can communicate with our body
via hormones, emotions and nerves.
Our brain can communicate
with itself with impulses, thoughts, memories and fantasies.
The aspect of our mind that communicates
could be described as it’s coarse aspect.
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Communication-dissolution
IN-breath: Speech now melts… impermanence
OUT-breath: into mind! interdependence one breath
Tam
.
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Speech now melts into mind
In this context mind,
also known as very subtle mind,
is simply that which perceives.
This very subtle mind is also known as basic awareness (A-la-ya in Sanskrit),
Tibet’s Nyingma sect describes it as Rig-pa or pristine awareness
and Tibet’s Kagyu sect calls it ordinary mind.
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Mental-dissolution
IN-breath: Mind now melts… impermanence
OUT-breath: into void! interdependence one breath
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Mind now melts into void
Voidness, openness and emptiness (Shun-ya-ta in Sanskrit)
is where most Buddhist fundamentalists get lost in the weeds.
Remember, Buddha taught the suffering or stress (Duk-kha in Pali) is universal
and it’s fundamental cause is craving
for our present moment circumstance
to be other than it is.
It is taught that voidness is the panacea or cure-all
that can dissolve this destructive and habitual tendency.
The fundamentalists would say that it can only be realized
through erudite scholarship and extreme meditation.
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But from the egalitarian point of view of the matriarchy
one could realize voidness fairly easily.
During the inhalation we practice, passive, non-conceptual awareness,
and during our out breath we relax as best we can.
This is especially doable
as all of us have the latent tendency
to tighten up, even a little bit, during each inhalation.
This correlates beneficially with the curious, noticing of mindfulness.
Each of us has the factory installed tendency
to relax, even a little bit, during each exhalation.
This correlates beneficially with relaxation’s
physical, emotional and intellectual release.
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This is the method by which we could viscerally experience
how our mind could be as NON-graspable
as a vast, open void,
like the seemingly infinite, azure sky,
on a clear, bright and beautiful day.
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Concluded-dissolution a
IN-breath: Infinite…
OUT-breath: openness! one breath
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Infinite openness
Infinite openness is a metaphor
for the ultimate NON-graspability
of all that we passively, and non-conceptually notice.
Remember as long as we blend noticing and relaxing
with our automatic and uncontrived breathing
mindfulness, insight and spontaneous compassion
become inevitable.
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Concluded-dissolution b
IN-breath: Infinite…
OUT-breath: openness! one breath
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Opening Compassionate Intention
This is a great opportunity to repeat the opening compassionate intention,
to further harness our centered energy.
If we start and end this meditation with three repetitions
of the “opening compassionate intention”
there is a very good chance we’ll memorize it,
which could help next week’s class go very well.
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Opening Compassionate Intentions
NON-violently I practice:
mindfulness, insight and compassion,
as well as apply teacher’s advice
that all beings may benefit! three repetitions
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Congratulations
To paraphrase Star Wars’ fictional Obi Wan Kenobi:
You have taken your first steps
into a much larger universe,
ripe with greater: bliss, peace and love
then you ever imagined possible.
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Syllabus
Week Rumination Recitation Meditation Prostration
First 1st – 5th Chapters Opening – Compassion’s Intention Union of Impermanence and
Interdependence
Second 6th – 10th Chapters Twelve Elemental Permutations 1/3 Union of Compassion and
Openness Compassion’s Opening Intention
Third 11th – 15th Chapters Two Paths 2/3 Union of Com. & Openness,
1st Union of Awareness & Openness
Conclusion and Mantra’s Meaning
Fourth 16th – 20th Chapters Closing – Good Fortune 3/3 Union of Com. & Openness,
1st Union of Bliss and Openness
Introduction and 1st Homage
Fifth 21st – 25th Chapters Closing – Benediction Dissolution’s Insight 2nd and 3rd Homages
Sixth 26th – 30th Chapters Closing – Meaningful to Behold Swoon’s Insight 4th and 5th Homages
Seventh 31st – 35th Chapters Closing – Fortune Rebirth Bardo’s Mindfulness 6th and 7th Homages
Eighth 36th – 40th Chapters Opening – Invocation Rebirth’s Compassionate View 8th and 9th Homages
Ninth 41st – 45th Chapters Opening – Suffering Tantra’s Four Bases of Mindfulness 10th and 11th Homages
Tenth 46th – 50th Chapter Opening – Interdependence 2nd Union of Bliss and Openness 12th and 13th Homages
Eleventh 51st – 55th Chapters Opening – Impermanence 2nd Union of Awareness & Openness 14th and 15th Homages
Twelfth 56th – 60th Chapters Opening – Opportunity 3rd Union of Bliss and Openness 16th and 17th Homages
Thirteenth 61st – 65th Chapters Opening – Supplication 3rd Union of Awareness & Openness 18th and 19th Homages
Fourteenth 66th – 70th Chapters Path of Mastery 4th Union of Bliss and Openness 20th and 21st Homages
Fifteenth 71st – 75th Chapters Means of Mastery 4th Union of Awareness & Openness
Sixteenth 76th – 82nd Chapters Ascending and Descending Practices