
True happiness not found in the objective, subject to origination and thus to cessation. It is subjective manifestation of mind reflective of ultimate objective.
Ideas realized
True happiness not found in the objective, subject to origination and thus to cessation. It is subjective manifestation of mind reflective of ultimate objective.
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.
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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> Processing /home/1974-007G/Music/Ethnomusicology/
> queu playlist: nujabes_EtAl
> SEQ 220806
... processing ....
album: 'Mellow Beats, Friends & Lovers'
track: '14 - 4:00'
title: 'Vision Eyes'
artist: 'Uyama Hiroto featuring Golden Boy'
> message "Vision eyes. Realize. Check it out, yo…"
From “Meditation on Emptiness”
by Jeffrey Hopkins (1983)
Chapters 3 and 4, herein summarized
The five stages in meditation on emptiness… outline the progress of one newly developing the powers of meditation:
How a beginner develops experience with respect to the view of emptiness
The thee basic essentials in meditation:
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.
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.
[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.
§ TREATY RELATIONS WITH THE CHEROKEE INDIANS
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.
> SEQ 220716 > mbr playlist wesost play
>print lyrics 'Where do you go' by Peter Sarstedt ----------------------------------- You talk like Marlene Dietrich And you dance like Zizi Jeanmaire Your clothes are all made by Balmain And there's diamonds and pearls in your hair, yes, there are You live in a fancy apartment Off the Boulevard St. Michel Where you keep your Rolling Stones records And a friend of Sacha Distel, yes, you do But where do you go to, my lovely When you're alone in your bed? Tell me the thoughts that surround you I want to look inside your head, yes, I do I've seen all your qualifications You got from the Sorbonne And the painting you stole from Picasso Your loveliness goes on and on, yes, it does When you go on your summer vacation You go to Juan-les-Pins With your carefully designed topless swimsuit You get an even suntan on your back, and on your legs And when the snow falls you're found in St. Moritz With the others of the jet set And you sip your Napoleon brandy But you never get your lips wet, no, you don't But where do you go to, my lovely When you're alone in your bed? Won't you tell me the thoughts that surround you? I want to look inside your head, yes, I do Your name it is heard in high places You know the Aga Khan He sent you a race horse for Christmas And you keep it just for fun, for a laugh, ha-ha-ha They say that when you get married It'll be to a millionaire But they don't realize where you came from And I wonder if they really care, or give a damn Where do you go to, my lovely When you're alone in your bed? Tell me the thoughts that surround you I want to look inside your head, yes, I do I remember the back streets of Naples Two children begging in rags Both touched with a burning ambition To shake off their lowly-born tags, they tried So look into my face, Marie-Claire And remember just who you are Then go and forget me forever But I know you still bear the scar, deep inside, yes, you do I know where you go to, my lovely When you're alone in your bed I know the thoughts that surround you 'Cause I can look inside your head Na-na-na-na, na-na-na-na-na-na-na Na-na-na-na, na-na-na-na-na-na-na
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