Author: Gibran

Flicking candlelight, Windy moonless night, Terse as a firefly but not as bright.
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The Ornament of Clear Realization (outlined)

Dhamma wheel

The Ornament of Clear Realization
Skt. Abhisamayalankara-prajnaparmita-upadesha-shastra

A commentary (shastra) on the Prajnaparmita Sutras of the Maitreya Buddha by Thrangu Rinpoche Geshe Lharampa. 

[Herein] a Summary of the Topics with Their Tibetan Names

Topics: I-III concern Wisdom; IV-VII concern Method; VIII concerns Attainment. 

  1. I. The Knowledge of All Phenomena rnam pa tham cad mkhyen pa  
    1. A. Bodhicitta sems bskyed [1st condition]
      1. 1. Its Characteristics mtshan-nyid
      2. 2. Its Categories dbye ba
    2. B. Practice instructions gdams ngag [2nd condition]
      1. 1. Practice sgrub pa
      2. 2. The truths bdan pa rnams
      3. 3. The three jewels dkon mchog gsum
        The Three Types of Diligence brston ‘ grus ram pa gsum
      4. 4. Overcoming harmful activities ma zhen pa
      5. 5. Overcoming spiritual fatigue yongs su mi ngal ba
      6. 6. Overcoming faintheartedness lam yongs su ‘ dzin pa
      7. 7. The five kinds of visions spyan Inga
      8. 8. The six clear cognitions mngon shes drug
      9. 9. The path of insight mthong lam
      10. 10. The path of cultivation som lam
    3. C. The four stages of separation [3rd condition] (Path of Junction) nges ‘byed yan lag rnam pa bzhi
      1. 1. Warming drod
      2. 2. Peak rtse mo
      3. 3. Forbearance bod pa
      4. 4. Highest worldly dharma ‘jig rten chos mchog
    4. D. Buddha-nature, the basis for our practice [4 condition] sgrub pati rten rang bzhin gnas rigs
      1. 1-6. The six dharmas of realization rtogs pati chos drug
      2. 7. Achieving remedies gnyen po’i sgrub pa
      3. 8. Achieving abandoning spong ba’ isgrub pa
      4. 9. Achieving completions of two bde sdug yongs su gtugs pa’ i sgrub pa
      5. 10. Achieving wisdom with compassion shes rab snying rtser beas pa’ i sgrub pa
      6. 11. Achieving extraordinary disciples slob ma thun mong min pa’ i sgrub pa
      7. 12. Gradually achieving benefit of others gzhan don du rim pa byed pa’i sgrub pa
      8. 13. Achieving jnana without effort ve shes rtsol ba mi mngat bar ‘jug pati sgrub pa
    5. E. The Objects of Focus dmigs pa [5th condition]
      1. 1. Virtue dge ba
      2. 2. Non-virtue mi dge ba
      3. 3. Neutral actions lung ma bstan
      4. 4. Worldly understanding ‘jig rten pa’ i rtogs pa
      5. 5. Transcendental understanding jigs rten las ‘ das pa’ i riogs pa
      6. 6. Tainted phenomena zag beas kyi chos
      7. 7. Untainted phenomena zag pa med pa’ i chos
      8. 8. Created phenomena ‘ dus byas kyi chos
      9. 9. Uncreated phenomena ‘ dus ma byas kyi chos
      10. 10. Ordinary phenomena thun mong ba’ i chos
      11. 11. Uncommon phenomena thun mong ma yin pa’ i chos
    6. F. The Purpose ched du bya ba [6th condition]
      1. 1. Great mind sems chen po
      2. 2. Great abandoning spong ba chen po
      3. 3. Great realization rtogs pa chen po
    7. G. Armor-like Practice go cha’i serub pa [7th condition]
      1. 1. Generosity sbyin pa
      2. 2. Discipline tshul khrims
      3. 3. Patience brod pa
      4. 4. Diligence brtson ‘gurs
      5. 5. Meditation bsam gtan
      6. 6. Wisdom shes rab
    8. H. Applied Practice ‘jug pa’ i sgrub pa [8th condition]
      1. 1. Formless meditations bsam gtan gzugs med
      2. 2. Six Paramitas phar phyin drug
      3. 3. Paths Lam
      4. 4. Four limitless meditations tshad med bzhi
      5. 5. Having no object dmigs pa med pa dang Idan pa
      6. 6. Purity of the three circles ‘klor gsum
      7. 7. Purposefulness ched du bya ba
      8. 8. Six clear cognitions
      9. 9. Knowledge of all phenomena rnam pa thams cad mkhyen pa
  2. I. The Practice of Accumulation ishogs kyi sgrub pa [9th condition]
    1. 1. Great compassion snying rje chen po
    2. 2. Giving sbyin pa
    3. 3. Discipline tshul khrims
    4. 4. Patience bod pa
    5. 5. Diligence brtson ‘grus
    6. 6. Meditation bsam gtan
    7. 7. Wisdom shes rab
    8. 8. Tranquillity zhi gnas
    9. 9. Insight lhag mthong
    10. 10. The path of combining the two zung du ‘brel ba’ i lam
    11. 11. Skillful means thabs mkhas
    12. 12. Jnana ve shes
    13. 13. Merit bsod nams
    14. 14 Paths lam
    15. 15. Dharani gzungs
    16. 16. Bodhisattva levels sa
    17. 17. Remedies gnyen po
  3. J. The Practice of Certain Release nges par ‘byung ba [10th condition]
    1. 1. Purposefulness ched du bya ba
    2. 2. Sameness mnyam pa nyid
    3. 3. Accomplishing the benefit of beings sems can don sgrub
    4. 4. Effortless, spontaneous accomplishment bad med lhun gyis grub pa
    5. 5. Transcending eternalishm and annihilism rtag chad kyi mtha’ las ‘ das pa
    6. 6. Achieving meaning of the three vehicles theg pa gsum gyi don thob pa
    7. 7. Knowledge of all phenomena rnam pa thams cad mkhyen pa
    8. 8. Being in possession of the paths lam gyi yul can
  • II. Knowledge of the Path lam shes pa
    1. A. The Foundation of the Path lam gyi rten
      1. 1. Removing pride mog mog par byed pa
      2. 2. Certainty of the Object vul nges pa
      3. 3. Encompassing skyob pa
      4. 4. Nature rang bzhin
      5. 5. The functions (of the preceding) de yi las
    2. B. Knowledge of the shravaka path nyan thos kyi lam shes pa
    3. C. Knowledge of the pratyekauddha path bse rlu rang sangs rgyas kyi lam shes
    4. D. The path of insight of the Mahayana the chen mthong lam
    5. E. Functions of the Mahayana path of cultivation theg chen gyi sgom lam gyi byed pa
      1. 1. Complete pacification Ihun nas zhi’ ba
      2. 2. Respect for all beings skye bo thams cad la ‘ dud pa
      3. 3. Victory over the defilements nyon mongs pati gyul las rgyal ba
      4. 4. Not being subdued by negative influences god pas brazi ba med pa
    6. F. Aspiration of the Mahayana path of cultivation theg chen gyi mos pa sgom lam
      1. 1. One’s own benefit rang don
      2. 2. The benefit of others gnyis don
      3. 3. The benefit of others gzhan don
    7. G. Three kinds praise on path of cultivation bstod bkur bsngags gsum gyi gsom lam
    8. H. Dedication on the path of cultivation bsngo ba sgom lam
      1. 1. Special dedication bsngo ba khyad par can
      2. 2. Endowed with the non-objectifying aspect mi dmigs pa’i rnam pa can
      3. 3. Having the unerring characteristic bro phyin ci ma log pa ‘i mtshan nyid can
      4. 4. Isolated dben pa
      5. 5. Being mindful of nature of budddhas sang rgyas kyi rang bhin dran pa
      6. 6. Accompanied by skillful means thabs mkhas dang bas pa
      7. 7. No characteristics mtshan ma med pa
      8. 8. Pleasing to the buddhas sangs rgyas kyi rjes su yi rang ba
      9. 9. Not belonging to the three realms khams gsum du ma giogs pa
      10. 10-12. Lesser, middle, great dedication bsngo ba chung ‘bring che gsum
    9. I. Rejoicing on the path of cultivation rjes su yi rang ba’i sgom lam
    10. J. The achievement on the path of cultivation grub pa sgom lam
    11. K. The purification on the path of cultivation ram dag sgom lam
      1. 1. Causes rgyu
        1. a. Conducive causes skye ba’i rgyu
        2. b. Obstructing causes mi skye ba’i rgyu
      2. 2. Purification itself rnam dag angos
  • III. Knowledge of the Foundation gzhi shes pa
    1. A. Not remaining in samsara because of wisdom shes rab gyis srid pa la mi gnas pa
    2. B. Not remaining in peace because of compassion snying rjes zhi ba la mi gnas pa
    3. C. Remotness because of not being the skillful means thabs ma yin pas ring ba
    4. D. Not being remote because of being the skillful means thabs kyis ring ba ma yin nyid
    5. E. Unfavorable things mi mthun phyogs
    6. F. Remedying forces gnyen po’i phyogs
    7. G. Application sbyor ba
      1. 1. The basis of characteristics form and so on khyad gzhi gzugs sogs
      2. 2. The characteristics such as impermanence khvad chos mi rtag sogs
      3. 3. Whether it is the support of qualities on tan gyi rten. du mardzogs pa dang rab tu rdzogs pa
      4. 4. All one does spyod pa
    8. H. The equality of this de yi mnyam nyid
    9. I. The path of insight of hearers and so on nan thos la sogs mthong bati lam
      1. 1. The truth of suffering sdug bsngal gyi bden pa
        1. a. Impermanence mi rtag pa
        2. b. Suffering sdug bsngal ba
        3. c. Emptiness rang bzhin stong pa
        4. d. Selflessness bdag med pa
      2. 2. The truth of origination kun ‘byung gi bden pa
        1. a. Cause rgyu
        2. b. The origin of all kun’byung
        3. c. Thorough development rab rgyas
        4. d. Condition rkyen
      3. 3. The truth of cessation ‘gog pa’i bden pa
        1. a. Cessation ‘gog pa
        2. b. Peace zhi ba
        3. c. Excellence gya nom
        4. d. Definite emergence nges ‘byung
      4. 4. The truth of the path Lam gyi bden pa
        1. a. The path lam
        2. b. Intelligence rig pa
        3. c. Accomplishment sgrub pa
        4. d. Definitive emergence nges ‘byin
  • IV. The Application of Realization of All Aspects
    1. A. Aspects rnam pa
    2. B. Application of practice sbyor ba
      1. 1. The practitioner sbyor ba po’i gang zag
        1. a. Vessel for hearing nyan pa’ snod
        2. b. Vessel for adoption len pa ‘i snod
        3. c. Vessel for integration ‘dzin pa’i snod
      2. 2. The actual practice sbyor ba dngos
    3. C. The qualities yon tan
    4. D. The faults skyon
    5. E. The characteristics of Prajnaparamita mtshan nyid
      1. 1. Nature ngo bo nyid
      2. 2. Superiority khyad par
      3. 3. Knowledge shes pa
      4. 4. Function byed las
    6. F. In agreement with liberation thar pa cha mthun
      1. 1. Essence ngo bo
      2. 2. Qualities needed dgos pa’i yon tan
        1. a. Faith dad pa
        2. b. Diligence brtson ‘grus
        3. c. The very best attitude bsam pa phun sum tshogs pa
        4. d. Nonconceptual samadhi rnam par mi rtog pa’i ting nge tdzin
        5. e. Wisdom which knows the nature of everything chos rams rnam pa thams cad du shes pa’i shes rab
    7. G. In agreement with definite emerging nges ‘byed cha mthun
      1. 1. Equality in a loving attitude byams sems la mnyam pa
      2. 2. Equality in wishing to benefit phan sems la mnyam pa
      3. 3. Equality of mind in having no hatred khong khro ba med pa’i sems la mnyam pa
      4. 4. Equality in doing no harm rnam par ‘the ba med pa’i mnyam pa
      5. 5. Equality in no harsh speech tshig rtsub mi smra ba’i mnyam pa
      6. 6. Regarding beings as fathers and mothers pha dang ma’i sems
      7. 7. Regarding beings as brothers and sisters spun dang srin mo’i sems
      8. 8. Regarding beings as sons and daughters bu dang bu mo ‘i sems
      9. 9. Regarding beings as relatives and friends bshes dang grogs kyi sems
      10. 10. Regarding beings as kin gnyen dang snag gi sems
    8. H. Irreversible paths phyir mi ldog pa ‘i lam
    9. I. The Application of equality of existence and peace srid zhi mnyam nyid kyi sbyor ba
    10. J. The application of purifying zhing dag sbyor ba
    11. K. The application of skillful means thabs mkhas sbvor ba
  • V. Application when reaching the peak rtse mor phyin pa’ i sbyor ba
    1. A. The application of the signs of the peak rtse mo’ i sbyor ba’ i rtags
    2. B. Increase in merit bod nams ram par phel ba
    3. C. Stability brtan pa
    4. D. Perfect abiding of mind sems kun tu gnas pa
    5. E. The application of the peak of the path of insight mthong lam rtse sbyor
      1. 1. That to be removed spang bya
        1. a. Concept of object bung ba’ i rnam par rtog pa
        2. b. Concept of a perceiver ‘din pa’ i rnam par rtog pa
      2. 2. Application of the summit of path of insight mthong lam rtse sbyor dngos
    6. F. The application of the summit of the path of cultivation gsom lam rtse sbyor
    7. G. The application of peak of absence of obstacles bar chad med pa’ i rtse sbyor
    8. H. Mistaken concepts which are removed bsal bya log rtog
  • VI. Gradual Application of the Bodhisattva Path mthar gyis pa’¡ sbyor ba
    1. A-F. The six paramitas phar phyin drug
    2. G. The recollection of the Buddha sangs rgyas rjes su dran pa
    3. H. The recollection of the dharma chos rjes su dran pa
    4. I. The recollection of the sangha dge” dun rjes su dran pa
    5. J. The recollection of the right conduct tshul khrims rjes su dran pa
    6. K. The recollection of giving gtong ba rjes su dran pa
    7. L. The recollection of the divine state lha rjes su dran pa
    8. M. The true nature of phenomena chos thams cad kyi gnas lugs
  • VII. Instantaneous Application skad cig mati sbyor ba
    1. A. Showing the accumulation of merit bsod nams kyi tshogs bstan pa
    2. B. Showing the accumulation of wisdom ve shes kyi tshogs bstan pa
    3. C. Showing the simultaneity of the two accumulations tshogs gnyis zung ‘jug tu bstan pa
    4. D. Showing the simultaneity of how things are and how they appear gnas tshul dang snang tshul zung ‘jug tu bstan pa
  • VIII. The dharmakaya chos sku
    1. A. Svabhavikakaya ngo bo nyid sku
    2. B. Janadharmakaya ve shes chos sku
    3. C. Sambhogakaya longs spyod rdzogs pa’i sku
        Possessing the five certainties nges pa Inga Idan
      1. 1. Certainty of place gnas nges pa
      2. 2. Certainty of form skunges pa
      3. 3. Certainty of teachings chos nges pa
      4. 4. Certainty of entourage ‘khor nges pa
      5. 5. Certainty of time dus nges pa
    4. D. Nirmanakaya sprul sku
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    Sentience Synthesis Sentences

    Without perception what there to be aware?
Where absent an awareness can
consciousness be of self aware? 

Consciousness dependent on awareness,
awareness dependent on perception, 
perceiving subject and object. 

Perception of mind holds mind as both subject and object. 
An objective reflection on subjective,
Observance of subjective objective.
Subject arising from object,
Object derived from subject.
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    On the Shunyata Mantra

    Dhamma wheel

    From An Explanation of the Shunyata Mantra and a Meditation on Emptiness
    By Lama Thubten Yeshe

    Abridged.

    The main body of the yoga meditation begins with the shunyata mantra:

    OM SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM

    This mantra contains a profound explanation of the pure, fundamental nature of both human beings and all other existent phenomena. It means that everything is spontaneously pure… in the absolute sense. From the absolute point of view, the fundamental quality of human beings and the nature of all things is purity.

    “All existent phenomena in the universe and I are of one reality and that is me; I am that.”

    Literal: “’All existent phenomena in the universe’ [sarva dharma] ‘and I (self essence)’ [svabhava] are ‘of one reality (pure, characteristic of space)’ [shuddho] and that is me; ‘I am that” [ham]

    Alternative: ” Essence of all existent phenomena is spontaneously pure, like empty space. Self essence is spontaneously pure, like empty space.”

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    Establishing Meditation on Emptiness

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    From “Meditation on Emptiness”
    by Jeffrey Hopkins (1983)
    Chapters 3 and 4, herein summarized

    Ch3. Meditation: Identifying Self

    The five stages in meditation on emptiness… outline the progress of one newly developing the powers of meditation:

    1. How a beginner develops experience with respect to the view of emptiness (herein)
    2. How to cultivate a similitude of special insight based on a similitude of calm abiding
    3. How to cultivate actual special insight based on actual calm abiding
    4. How to cultivate direct cognition of emptiness
    5. How to meditate on emptiness during the second stage of Highest Yoga Tantra

    FIRST STAGE OF MEDITATION ON EMPTINESS

    How a beginner develops experience with respect to the view of emptiness

    The thee basic essentials in meditation:

    1. identifying the object negated in the view of selflessness
    2. ascertaining that selflessness follows from reason
    3. and establishing the reason’s presence in the subject.

    The initial object of meditation is the selflessness of the “I”. 

    The reasoning used is the sevenfold reasoning as set forth by Chandrakīrti. 

    1) Identify the object negated in theory of selflessness

    [The] I appears at times to be physical and at times mental.

    From “Manual of Instruction on the view”

    “…The I does not appear to be just a nominal designation, but appears as if self-established. Through holding that the I exists the way it appears, you are bound in cyclic existence.”

    The appearance of a concrete I [when] analyzed, [is] found to be non-existent, and overcome, resulting eventuality in a direct realization of emptiness which the subject, the wisdom consciousness, is merged with its object, emptiness, like fresh water poured into fresh water.

    Ch 4: Meditative Investigation

    2) Ascertaining the selflessness follows from reason

    If the I exists the way it is conceived, then it must be either the same entity as the mental and physical aggregates or a different entity from those aggregates.

    3) Establishing  the presence of the reason in the subject

    The seven-fold reasoning, in brief and outlined:

    “I do not inherently exist because of 1) not being the aggregates, 2) not being an entity other than the aggregates, 3) not being  the base of the aggregates, 4) not inherently being based on the aggregates, 5) not inherently possessing the aggregates, 6) not being just the composite of the aggregates, and 7) not being the shape of the aggregates.

    1. Establishing that the I is not mind and body
      • “The I is not the aggregates because” just as the aggregates are many, so the selves would be many, just as the I is one, so the aggregates would be one
      • ””  the I would be produced and disintegrate just as the aggregates are
    2. Establishing that the I is not different from mind and body
      • The I is not a separate entity from the aggregates because if it were,  the I would be apprehenable apart from the aggregates
    3. Establishing that the I is not the base of mind and body
      • The I is not inherently the base of the mental and physical aggregates… because if it were, the I and the aggregates would be different entities (already refuted: 2)
    4. Establishing that mind and body are not the base of I
      • Already similarly refuted (3)
    5. Establishing that the I does not inherently possess mind and body
      • Already similarly refuted (1,2)
    6. Establishing that the I is not the composite of mind and body
      • The I is not the composite of the aggregates because the composite of the aggregates does not inherently exist; if the composite of the aggregates were inherently one with the aggregates, the composite would be many like the aggregates, or the aggregates would be one like the composite
    7. Establishing that the I is not the shape of the body
      • The shape of the body is physical, not conscious and does not inherently exist as it is composite

    [The] I and body and mind can have none of these seven relationships. Therefore, the I does not exist as a concrete entity as it is perceived.

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    A History of Cobb County Georgia

    From: “The First Hundred Years” (1935. Sarah Blackwell Gober Temple)
     
    CHAPTER I: EVENTS LEADING TO THE ORGANIZATION OF COBB COUNTY
     

    § TREATY RELATIONS WITH THE CHEROKEE INDIANS

    1
     
        On the morning of May 29, 1820, a tall weatherbeaten man stood at the Shallow Ford on the Chattahoochee River, in Georgia. He surveyed the pleasant scene before him. The river sparkled in the spring sunlight. The wooded slopes were covered with fresh green foliage, the distant reaches veiled in a blue haze.
        He was not actually thinking of the scene itself, but of the struggle for the possession of the land upon which he stood. It was his consideration of the animosities attendant upon the ultimate outcome of this struggle between the Indians and the white people which gave him pause.
        Whatever that outcome, he was here now to uphold the law. He bent his head to write. He was often not good at spelling, but he always made himself understood.
        “Intruders on the Cherokee lands, beware,” he began with his customary directness. “I am required to remove all white men found trespassing on the Cherokee lands not having a written permit from the agent, Colo. R. J. Meigs, this duty I am about to perform. The Regulars and Indian Light horse will be employed in performing this service, and any opposition will be promptly punished. All white men with there live stock found trespassing on the Indian land will be arrested and handed over to the civil authorities of the United States to be dealt with as the law directs, there families removed to U. S. land, there crops, houses and fences destroyed …”
        He signed his name. Andrew Jackson. Then he posted his notice, mounted his horse, and turned toward Alabama.
        “On the excursion through the Cherokee Nation,” he wrote to Mr. Calhoun, the Secretary of War, on June 15, “I found a great many intruders and those on the north of the Chatahoochey not only numerous but insolent and threatening resistance.”
        Those fertile acres along the Chattahoochee River, which forms the southern boundary of the present Cobb County, were coveted by the white man and held by the Cherokees. Again and again intruders settled upon them, only to be driven off by Indian agents appointed by the United States Government, or by the Indians themselves. Eighteen years were to elapse before the destiny of the Cherokees east of the Mississippi was determined. Twelve years went by before Cobb County came into being. General Jackson, as he stood near the edge of the county that spring morning in 1820, foresaw only a part of the complications which would attend the organization of the county, and the coming of the day when white men would finally become the legal owners of land which for years beyond the memory of man had been in the possession of the Indians.
        Cobb and the other counties formed from the Cherokee Nation came into being with reverberations which shook the country and Georgia from end to end; arrayed friend against friend; threatened the state with disciplinary measures by the general government; caused Georgia to defy the nation; and unloosed upon the people of the state such criticism and odium as has not been experienced except at the time of the War Between the States and during the subsequent reconstruction period.
        We must turn back some years if we are to understand properly this dramatic chapter in the history of the nation and its relation to the history of the county. We shall see how cessions of Cherokee land to the government lessened the Indian holdings and provided opportunity for settlement by white men in a time when most men were seeking new land. The slow, merciless march of time wrought inevitably the changes in the fortunes of white men and Indians which resulted in the organization of Cobb County. Historians have written vindictively of this group or that, this white man or that Indian, whose machinations caused the tide of affairs to boil more furiously at one point, to recede at another. This is futile. Bitterness and recrimination have no place in the long reach of history, and are to be considered, in arriving at truth, only as details of the great pageant.

    Continue reading “A History of Cobb County Georgia”

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    Verses of Nascence

    “ An Astronaut’s View of the Himalayas”

    I. Reflection
    Naught but void at inception
    Of primordial being’s conception.
    Then father’s light and mother’s rays,
    Thus brightness inlaid
    What darkness portrayed.
    Hoar frost formed of a cold wind
    And with pure dew did blend.
    There did a lake appear,
    Mirror-like, pure, and clear.

    II. Dichotomy
    By crystalline shore formed an egg round,
    Whose membrane two small birds did surround,
    One black one white, when no more bound
    One shined bright providing white light,
    The other pervaded darkness and fright.
    Thence where light and darkness coalesced
    Three eggs of stark color were impressed.
    A divine rock from the outer shell, which was white,
    From mid membrane the “Throne-Division’s Realm” of light,
    And hybrid yak-cow from inner fluid of egg conch-white.

    III. Senses
    Three beings from the inner shell diverged,
    Thus world god, all wise defender, and master emerged,
    And whence the black egg cracked
    “Proud Man” and “Heap of color Black.”
    From speckled egg shining “Wish Requesting Man:”
    Bearing no hand nor arm to stretch and span;
    Without an eye
    With which to visualize;
    Without an ear
    With which to hear;
    No nose with which to smell;
    No tongue with which to taste.
    Without senses to quell,
    Nor foot on which to walk the waste.
    Naught but spirit with thought
    That served the same as senses wrought.

    IV. Himālaya
    To his left the world god placed turquoise and gold
    And a wishing prayer there he told.
    Whereupon a golden mountain ascended
    And a turquoise valley descended.
    The entirety of the Ch’a race originate from that place.
    Deposited then he a conch and a carnelian to his right,
    There  a conch mountain and a carnelian mountain were sighted.
    The entirety of the Mu race originate from that place.
    In front he laid a crystal and a stone which contained ore,
    And spoke a wishing prayer, whereupon a crystal cliff and light-lake of lore.
    In this way, the Tzug race originated from that place.
    From the Mu would arise the enlightened B’ön-po,
    Arising from the Ch’a men with hair color of crow.
    The entire Tzug race became the animals low.

    V. བོད (Bod)
    Then the Mu-son, Tr’ül-bu wang-dän, and the woman Nyän,
    From the carnelian valley and the conch mountain,
    United the kings of Nepal, Tr’om, Tag-zig, and Khotan.
    They morphed into horses and joined to bring forth
    The white-footed pony and wild white yak of the north.
    Then transformed they into sheep to bear the lamb
    That would transcend to be the fair and majestic ram.
    That the genesis of the whole Mu-race of man.

    VI. Thirty-seven
    When the Ch’a-son, Chi-tzug gyäl-wa,
    took the conch-woman Rung-mo,
    Tag-tsa wäl-wöl from the Ch’a race arose.
    When Tag-tea wäl-wöl took the Tsam J’a-khyung-ma
    The four brothers from the Ch’a race awoke.
    When Ch’a-la dr’än-shing swore falsely this genealogy broke.
    The divine host of the land from Wö-de descended,
    Ch’a lord Yab-lha dal-dr’ug united with Goddess T’ang transcended,
    From them were born nine spirit sons.
    When he the love of Srin demon had won,
    From them would be born nine spirit sons.
    The child Lhang-lhang was born when he seduced a Nyän demon.
    Then coupled he with demon of Mu to sire twelve Mu grandchildren.

    VII. Auspicious
    Ting-tr’i tzän-war lha, the youngest in the fifth generation,
    Bore eighteen beautiful body marks of veneration.
    For atop his head was a golden stupa, like a full moon, span-high.
    To the left something like a rising sun above his right eye.
    To the right a white moon as if in moonlight above his left eye.
    A small black dot where the two brows nigh.
    To the left, over the right shoulder was a likeness of the B’ön temple K’o-ma ru-ring. 
    To the right, above the left shoulder, a crystal-like stupa of nine rings.
    A tiger crouching upon the soil he bore above the upper part of his chest below his neck.
    To the left above the right ribs was a white hair fleck.
    And to the right above the left ribs a black hair fleck.
    On the bottom part of his right leg appeared a serpent which coiled downwards.
    On the sole’s arch of the left foot something which resembled a frog jumping upwards.
    On the back of the left leg and furnished with eyes was an iron bee.
    The venerable species of earth masters would descended from he.

    VIII. United
    The youngest of the thirty-seven,
    The world god, Ne-tr’om la-tr’a, thus breven,
    Set forth from his father’s mansion
    To propagate the human race’s expansion.
    Thirteen celestial rungs he traversed,
    The nine rungs of the spirit’s ladder he came down.
    And in the spring month, Sa-g’ahe, came to the earth
    To arrive upon the mountain Mog-p’o’s crown.
    The earth he wandered and on many a site he pondered,
    A woman weaving he saw whilst in reflection,
    Approaching she, distinguished by a milky imperfection,
    Before her loom he sat in rest.
    Therein the woman asked in quest,
    “From whence have you come when sun below,
    And wherefore go whilst the Sun sets low?”
    “I am Ne-tr’om la-to’a, the youngest of the thirty-seven.
    Sent was I from my father’s, Yab-lha däl-dr’ug, house in heaven
    In order to propagate the human race.”
    With ill intent a Srin demon appeared on seeing his face.
    The woman in an instant produced a monkey in his place,
    And in fabric upon the loom hid her guest without trace.
    “Where to did the man before the loom disappear?”
    “Intent thus, I saw nothing but the monkey here.”
    The demon seized the monkey and there abandon,
    But his demon hound would not go in spite his command.
    With that which fastened the fabric on to loom in hand,
    The hound’s teeth she shattered when mighty blow she did land,
    And demon dog’s eyes she gouged out beside.
    Then did the peg of the instrument fall aside,
    “I as a woman must be very grateful to man,
    And you as a man must be very grateful to woman.
    What wrong wrong and right right.
    The magical flesh of both of us should unite.”

    IX. Earth Born
    When their magical flesh had joined, consummation done,
    Their union brought forth into the world three sons.
    But T’ing-to through water would meet his demise,
    And T’ing-mig by fire death would realize.
    T’ing-g’e took the Ch’a princess for wife, they Bö-dzom la-tr’om would bear.
    Then he joined with the Mu-consort and Tr’i-ma became their care.
    Having joined with Tr’i-mo, the Tr’i children named Hor came to be.
    He united with Yig- na-ma, to beget three, Bö, Jang and Li.
    With a Nyän demon, brought forth they a monkey, an ox, a badger and a bear.
    These the four non-humans, but human siblings of the world they share.

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    Samaya Saranagamana

    Dhamma wheel

    Intent on arousing bodhichitta in meditation beyond conceptualization, and dedicating practice’s merits accumulation. 

    With great adoration , I go to refuge in the Guru, embodiment of Buddha , the Dharma, of method and wisdom, and Sangha with desire to mindfully develop morality, concentration, and wisdom until enlightened by clear light of pure perfected renunciation, meta boddhicitta, and prajnaparamita for the benefit all sentient beings.

    May all find refuge on the path of liberation. May all be without hate, greed, and illusion. May I be of any means to such end. For as long as space remains, as long as beings endure, so too may I abide to dispel sufferings of Samsara.

    Thus motivated I meditate on emptiness, liberation from cyclic existence for all beings.

    samaya gya gya gya

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    Meditative Stabilization

    Dhamma wheel

    From “Opening the Eye of New Awareness” (1985. H.H. Dalai Lama, Tenzin Gyatso)
    Chapter 5: “Training in Meditative Stabilization”
    Section: “Achieving Calm Abiding” herein outlined…

    Meditative Stabilization, abiding one-pointedly, without distraction virtuously, the four concentrations and four formless meditative absorptions are attained upon its complete cultivation,

    Divided in terms of its entity as:

    • Mundane
    • Supramudane

    And achieved by union of:

    • Calm abiding in the mental continuum
    • Special insight

    Achieving calm abiding

    “…achieved through the genuine joy of those unattached to worldly life.…”

    A. Abandon the five faults:

    Meditate having abandoned these faults, utilizing the eight antidotes

    Fault Antidotes
    Laziness Faith, aspiration, effort, pliancy
    Forgetfulness Mindfulness
    Laxity, excitement Introspection
    Non-application Intention of application
    [Over] Application Equanimity, proceeding naturally when pacified

    B. Achieve meditative stabilization through meditation within context of knowing:

    • i. The nine mental abidings
    • ii. The six powers of achievement
    • iii. The four mental engagements

    i. The nine mental abidings

    1. Setting “the mind”
    2. Continuous setting of “”
    3. Re-setting “”
    4. Close setting of “”
    5. Disciplining “”
    6. Pacifying “”
    7. Thorough pacifying of “”
    8. Making one-pointed “”
    9. Setting in equipoise “”

    ii. The six powers. Power of…

    1. Hearing: regard instructions, place mind on…
    2. Thinking: nurture mind continuum toward…
    3. Mindfulness: when distracted, return mind to…
    4. Introspection: realize qualities of meditative stabilization on…
    5. Effort: abandon arising faults that distract from…
    6. Familiarity: with no more need for exertion, engage…

    … object of observation

    iii. The four mental engagements

    1. Forcible: meditative stabilization is infrequent so one must strive
    2. Interrupted: meditative stabilization frequently disturbed by laxity and excitement
    3. Uninterrupted: meditative stabilization sustained through continuous effort
    4. Effortless: mind entirely and effortlessly absorbed in meditative stabilization, calm abiding

    Progressions of abiding:

    Mental Abiding Conditions Power Exerted [iii]
    Setting the mind Arises when mind is withdrawn and placed on object of observation. Hearing [1]
    Continuous setting Arises when one continually nurtures the continuum of the mind’s placement on object of observation Thinking [1]
    Re-setting One recognizes when mind is distracted from object… and places it back Mindfulness [2]
    Close setting Mind is kept from being distracted, is naturally withdrawn repeatedly, becomes more subtle Mindfulness [2]
    Disciplining One protects mind from the faults of conceptuality and the scattering of secondary afflictions Introspection [2]
    Pacifying Through introspection one realizes disadvantages of distractions and embraces meditative stabilization Introspection [2]
    Thorough pacifying With exertion one abandons the faults and like as they arise Effort [2]
    Making one-pointed Discordant factors (laxity, excitement) are unable to interrupt meditative stabilization, this is an occasion for uninterrupted mental engagement Effort [3].
    Setting in equipoise Through repeated practice the mind engages object of observation without need to exert mindfulness and introspection Familiarity [4]

    Thus one achieves an immovable pliancy concordant with meditative stabilization, with mind abiding steadily on object of observation… one achieves calm abiding, part of preparations for the first concentration.

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    Yoke

    Whom from suffering would be freed,
        faith their seed.
    Control, the rain they need. 
    Yoke and plow, understanding. 
    Plow shaft, modesty outstanding. 

    That that binds yoke, the mind. 
    Mindfulness, both goad 
       and plowshare in kind. 

    Thus bound, strive on toward liberation, 
    beyond sorrow and lamentation.