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Andriy shared a Adi Shankara quote         SHARE URL

Adi Shankara

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Samprapthe sannithe kaale,
Nahi nahi rakshathi tukrannyakarane,
Bhaja Govindam Bhaja Govindam,
Govindam bhaja mooda mathe!

' At the end of your life, your knowledge of grammar is
not going to save you, O foolish man! Therefore, adore
the Supreme Lord, Govinda (Krishna), for in that alone lies your salvation. '

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Lord Krishna

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"DRAUPADI," MAHABHARATA

' O Krishna, Thou art the dwelling place for all good
people, the ultimate goal for those in trouble, and the one
who banishes the sorrow of thy devotees, O Krishna, you are my only refuge.

Andrey K shared a Nikola Tesla quote         SHARE URL

Nikola Tesla

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We crave for new sensations but soon become indifferent to them. The wonders of yesterday are today common occurrences.

Andrey K shared a Nikola Tesla quote         SHARE URL

Nikola Tesla

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Fights between individuals, as well as governments and nations, invariably result from misunderstandings in the broadest interpretation of this term. Misunderstandings are always caused by the inability of appreciating one another’s point of view.

Andrey K shared a Nikola Tesla quote         SHARE URL

Nikola Tesla

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The desire that guides me in all I do is the desire to harness the forces of nature to the service of mankind.

Andrey K shared a Nikola Tesla quote         SHARE URL

Nikola Tesla

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Be alone, that is the secret of invention; be alone, that is when ideas are born.

Andrey K shared a Nikola Tesla quote         SHARE URL

Nikola Tesla

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Invention is the most important product of man’s creative brain. The ultimate purpose is the complete mastery of mind over the material world, the harnessing of human nature to human needs.

Andrey K shared a Nikola Tesla quote         SHARE URL

Nikola Tesla

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The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.

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Nikola Tesla

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It is paradoxical, yet true, to say, that the more we know, the more ignorant we become in the absolute sense, for it is only through enlightenment that we become conscious of our limitations. Precisely one of the most gratifying results of intellectual evolution is the continuous opening up of new and greater prospects.

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Nikola Tesla

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Instinct is something which transcends knowledge. We have, undoubtedly, certain finer fibers that enable us to perceive truths when logical deduction, or any other willful effort of the brain, is futile.

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Nikola Tesla

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Of all the frictional resistances, the one that most retards human movement is ignorance, what Buddha called ‘the greatest evil in the world’.

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Nikola Tesla

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Our virtues and our failings are inseparable, like force and matter. When they separate, man is no more.

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Nikola Tesla

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Every living being is an engine geared to the wheelwork of the universe. Though seemingly affected only by its immediate surrounding, the sphere of external influence extends to infinite distance.

Andrey K shared a Bhagavan Sri Ramana Maharshi quote         SHARE URL

Bhagavan Sri Ramana Maharshi

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The Heart is the only Reality. The mind is only a transient phase. To remain as one's Self is to enter the Heart.

Talk 252

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Nikola Tesla

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Throughout space there is energy. Is this energy static or kinetic! If static our hopes are in vain; if kinetic — and this we know it is, for certain — then it is a mere question of time when men will succeed in attaching their machinery to the very wheelwork of nature.

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Nikola Tesla

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The day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.

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Nikola Tesla

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The scientists of today think deeply instead of clearly. One must be sane to think clearly, but one can think deeply and be quite insane.

Andrey K shared a Sadhguru Jaggi Vasudev quote         SHARE URL

Sadhguru Jaggi Vasudev

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If you torture yourself and everyone around you enough, you may get employment in hell.

Andriy shared a Longchenpa quote         SHARE URL

Longchenpa

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' Cloud Banks of Nectar '

by
Longchenpa

A Yearning Supplication and Aspiration
to the Three Roots

Victorious Ones and Your Sons in the ten directions,
All assemblies of noble Shravakas and Pratyekabuddhas,
And everyone who practices the Dharma, I supplicate
you respectfully.
Regard me with compassion and grant your blessings.
Gurus of the three lineages, peaceful and wrathful yidam deities,
Dakas and Dakinis, Buddhas and Bodhisattvas,
Dharma Protectors and Samaya-holders, Rishis who have attained
true speech,
Lovingly bestow your blessings on this supplicating child.
Kyema Kyihu, a wretched one like me,
Has been tormented by unbearable karma and the kleshas for so long.
Stretch out your hands with great love and compassion
And guide me this very moment.
Although my nature is primordially enlightened,
Because of ignorance and confusion I have wandered
throughout existence.
I am desolate in this dream-like samsara.
Please be my refuge and protect me.
Please rescue me and countless sentient beings
From the endless ocean of samsara, so difficult to cross.
Take us across the sea of suffering
In the unsurpassable boat of wisdom.
The manifestations of tendencies - habits for so long,
And dualistic grasping to deluded experience, are more
imposing than Mount Sumeru.
Please demolish them this very moment
With the wisdom vajra of supreme liberation.
The darkness of ignorance, such a dense obscuration,
has lasted so long,
It is hard to fathom and its end is impossible to see.
With your wisdom light rays please clear away
This immense cover which obscures the luminous essence.
Whatever I do, it is but the cause of kleshas and suffering.
Letting my mind turn completely away
From the futile concerns of this world,
Please make me spend day and night in Dharma practice.
Incorrect thinking is like overlapping waves.
Various conceptualizations chase after the five sense objects.
Please pacify the eight collections, the tendencies and
the all-ground
Within Dharmadhatu.
Conceptual tendencies, the klesha-mind of the desire realm,
And habitual tendencies connected with the samsaric mind
Of the clarity of the form realm and the nonthought of
the formless,
Please purify all of them.
Having turned away from the pursuit of solitary peace -
The inferior attitude of practicing for the benefit of oneself,
Let me enter the path of the supreme outer, inner and
secret teachings
And enable me to act vastly for the benefit of others.
Completely purifying karma, the kleshas and tendencies
Of all beings who are on an inferior, perverted or mistaken path,
Please help everyone, without exception, to journey together
To the liberated citadel of the wishfulfilling mind-essence.
We have remained for so long, without beginning or end
In the ocean of obscurations, murky with emotions,
With no chance for emancipation by ourselves.
Please liberate us with your great compassion.
From the strong and intense emotions, so hard to endure,
From the pain of existence with so much suffering,
And from the level of carelessness, dependency and laziness
Please fully liberate us this very day.
May we fully realize that all futile phenomena
Are impermanent, unstable, a magical enticement for the mind.
Please enable us to spend day and night continously
With sincere renunciation and weariness.
Having attained awareness, super-knowledge and samadhi
In the delightful secluded phases of sacred mountain dwellings,
Please enable us to arrive, withtin this very lifetime,
At the celestial realm of great bliss, the spontaneous
accomplishment of the two benefits.
Exerting ourselves in practice, alone with perseverance,
May we not drift toward the concerns of this life for an instant.
Perfecting the siddhis in the footsteps of the forefathers,
May we always please our spiritual master.
Free from the flows of broken samayas,
And realizing unmistakenly the meaning of the view,
meditation, action and result,
Without wavering from the luminous state, day and night,
May we accomplish the twofold benefit for self and others.
Perfecting development and completion, the purity of
what appears and exists,
Let the ocean of dakinis samaya-holders gather like
cloud banks.
With the twofold siddhis descending on us like rain,
May we accomplish the four activities.
With pure perception and devotion arising without bias,
With uninterrupted love and compassion,
And with experience and realization - the virtues of
view and meditation - blazing forth,
May we impartially act for the welfare of beings.
Through this, our perfect devotion and merit,
May all beings be fully liberated together, without exception,
And journey within this very lifetime
To Samantabhadra's realm of spontaneously present great bliss.

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Lineage of Karmapas

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' Compassion - The Language of a Bodhisattva '

His Holiness the Sixteenth Gyalwa Karmapa Ranjung Rigpe Dorje

The practice of a Dharma involves certain possibilities. How these potentials evolve into actual
situations for the practitioner, and how much is possible withtin these situations depend on the
capacity of individual beings. It depends upon the level of teachings that one is able to relate to,
such as Mahayana or Theravada. At this particular time in our lives, the practice of the Mahayana
teaching is possible. It is absolutely precious and absolutely rare. Our concern for development
and our sense of responsibility has placed us in a position to integrate the preciousness and rarity
of the Mahayana teaching with our lives. Through it there is the possibility of the experience of
no-returning back into Samsara and the experience of ultimate bliss that is self-knowing and in
which there are no doubts.
In the midst of the wandering of our minds we might sometimes fall into thinking that whatever
one practices or not, the Dharma will always be available. If you have that kind of notion, it is a
very serious mistake.
Any brief moment, any time at all that one could use as an opportunity for Dharma practice,
one must use.
If you do not take this responsibility and offer sincere respect to the Mahayana and Vajrayana
teachings, there is a definite possibility of causing harm to oneself as well as to those spiritual
friends to whom one is linked. A lack of attention to the responsibilities of the Mahayana path
constitutes a breaking of Samaya principles, therefore, in whatever way one can hold to the
teachings, one must sincerely do so.
If you think that the teaching is negligible, such a reality will manifest because of your attitude,
to your great loss. The fact is that the teaching is very much hidden from you, so you cannot
really make speculations about it. On the other hand, the validity of the teaching has been
witnessed by its ageless effectiveness from the time of the Buddha to this day. This is something
to dwell upon. You must sincerely realise the sacredness of the teachings, to the point of
understanding that there is actually nothing more important than the practice of Dharma within
this lifetime, and in lifetimes to come.
In a simple mundane life situation, in the field of business, we know that the businessman develops
a plan for a project, he knows what it will cost him, perhaps one million dollars, and every detail of
the project is regarded with the utmost care. Absolute importance is attached to such a project in
the business world, and a great deal of energy is put into bringing it to a successful conclusion. The
point is if one is going to expand such effort for a result of such a temporary nature, why not put
at least as much effort into a project that is going to cause one temporary as well as ultimate
benefit? Whether you are receiving an empowerment, or an explanation, if you are able to have or
develop that sense of importance about Dharma, then there is purpose in your relationship with the
Mahayana teachings and there is going to be fulfilment, too. If there is a genuine commitment to the
teaching, you will be able to develop direct and meaningful trust and confidence in the teachings and
sincere compassion towards beings. You will at the same time develop a true understanding of the
universality of the working of Karma and the nature of cause and effect.
The Bodhisattva's aspiration and actions are powerful because from the very beginning when a
Bodhisattva embarks on the Journey of the Bodhi Path, he aspires to work for the benefit and
liberation of all sentient beings with a very determined, definite and powerful intention. Because
of the sincere resolve that is withtin this aspiration, whatever actions need to be performed to
benefit and liberate beings are performed with great power and tirelessness. Having undertaken
such a profound journey by virtue of the aspiration to help beings, as the different stages of the
Bodhisattva are experienced one finds oneself increasingly capable of benefiting countless beings.
That is how the Bodhisattva first treads upon the path. When the Bodhisattva works for the
benefit of all beings with such appropriate aspiration and actions there is total fulfilment. The
fulfilment is appropriate in the sense that there is no selfishness involved in the way of expectations,
doubts, hopes, attachment or aversion regarding gains and losses of any kind. The Bodhisattva is
completely pure ans spotless, working incessantly and wholeheartedly for the benefit of beings.
Not for a moment is there any hesitation or doubt, as these obstacles have been transcended.
The ways of a Bodhisattva are gentle, since all harmful actions and indulgences have been
abandoned. Not only are harmful deeds themselves eliminated in a Bodhisattva's life, but
also the creation of causes of future harmful situations. Work is done solely for the benefit
of other beings, not only in direct deeds, but in laying the foundations for future benefits to
accrue. When these Bodhisattvas initiate work, then they are able to cause immeasurable
benefit towards beings, and they do so manifesting fearless generosity without doubts or
expectations, like the great Bodhisattvas of Boundless Compassion, Avalokitesvara, or the
Bodhisattva of Boundless Power, Vajrapani, and so on.
All who comprise the great assemblage of Bodhisattvas are equally powerful and equally
beneficial to countless beings, so that all things seem to be at their command. Sometimes
beautiful lotuses and lotus frees are caused by them to growfrom the middle of the ocean,
or a teardrop is transformed into an ocean. Everything in nature is at the Bodhisattva's call.
Fire can appear as water; water can appear as fire. It is all because of the strength of the
Bodhisattva's attitude, the aspiration and action. For us this says that the practice of compassion
must be given full consideration, and it must at all times be in our awareness and at all times
performed.

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Wisdom of East

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' Dedication of Merit '

by Jamyang Khyentse Wangpo

Perfect in renunciation and realization, peaceful, the Dharmadhatu;
Radiant with the major and minor marks, blissful, the Sambhogakaya;
Conforming to the disposition of disciples, Nirmanakaya;
To the ocean of Guides, the Three Buddha Bodies, we pray.
The fourth lamp of this fortunate era, crown of the Shakyas;
Undefeated Manjughosha, Lord of Mysteries,
Avalokiteshvara, Padmavajra, and others;
To the Victors and their Sons we pray.
The Sixteen Elders, the Seven Hierarchs,
The Six Ornaments, the Three Teachers, the Eight Wisdom-holders,
The Eighty-four Lords of Yoga and others:
To the panditas and siddhas of the exalted country of India we pray.
The Nyingmapa introduced the teaching to Tibet,
The Sakyapa spread these perfect teachings,
The Kadampa were a source of ten million upholders of the teachings:
To them and their lineage of spiritual beings we pray.
The Kagyudpa possessed the secret path of incomparable attainment,
Buton and Dolpopa were masters of the profound and extensive tantras,
Tsongkhapa, the sun of the Dharma, was Manjughosha:
To them and their disciples upholding their lineages we pray.
Furthermore we pray to those great upholders of the teachings
Of scripture and realization who rely upon the explication and attainment
Based on such lineages as: Pramana, Vinaya,
Abhidharma, Prajnaparamita, Madhyamaka, and Pacification/Cutting.
In particular we pray to our Root Lamas,
Who combine in their excellent bodies
The wisdom of all the lamas of the lineage who have come in succession
From the excellent Teacher, the Buddha, until the present time.
Similarly by the power of our having prayed with steadfast devotion,
Bless us to engage in the actions of the Buddha's Sons:
Turning from the world; not being attached to peace and comfort;
Cultivating loving-kindness, compassion, and the two aspects of Bodhicitta.
Bless us to perfect moral behavior, study, reflection, and meditation,
To mature the mind through initiations; to purify the pledges;
And to give birth to the wisdom of the union
Of learning and no further learning arising from the two stages.

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Manjushri

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' Hymn to Manjushri '

Obeisance to my Guru and Protector, Manjushri,
Whose wisdom like the sun is free of the twin veils' clouds, with most pure
perfect clarity sees all subjects, however many, as they are: so to his own
heart a book he holds.
Those who are in the prison of the world, bewildered in the darkness of
ignorance, oppressed by sorrows are all the crowds of wandering ones.
Loving he is, as to an only son.
Possessing sixty tones, his voice. Like a dragon roaring loudly, wakes from
the sleep of defilements; from the iron bonds of Karma setting free. The
darkness of ignorance he dispels and cuts off the sproutings of misery.
However many, wielding a sword.
Pure from the beginning, having gone to the Tenth Stage's end and the
body of virtues perfected. The foremost Son of the Victorious Ones.
Whose form is adorned with ornaments, ten times ten twelve, making
clear our minds of darkness: Manjushri to you I bow!
OM A RA PA TSA NA DHI
(Recite 3, 7, 21 or 100 times or as many times as possible)
DHI
(Recite 21 or 100 times or as many times as possible)
With the brilliance of your wisdom, O compassionate one,
Illuminate the darkness enclosing my mind.
Enlighten my intelligence and wisdom so that I may gain insight
Into Buddha's words and the texts that explain them.

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Nagarjuna

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NAGARJUNA'S ASPIRATION

by Arya Nagarjuna

Prostration to the Triple Gem!
Through each of my lives in samsaric states
Until I achieve the state of patience toward phenomena,
May I never be born in the three lower realms;
May I be born in higher realms in a human birth.
Having taken human birth in a higher realm,
May I not take birth as a sinful king or his minister.
May I not take birth as the leader of an army or an execitioner.
May I not take birth as a profiteer, liquor seller, sesame seed grinder,
thief, or male or female slave.
May I not take birth as one who dominates bikkshus,
A working monk, enforcer of evil rules,
Disciplinarian, sweeper monk, or challenger.
May I not take birth in any of these jobs.
May I not take birth in the land of savages or barbarians.
As one dumb, blind, deaf, imbecilic, or jealous,
In the castes of heretics, or those with wrong view,
In the lower castes, or as a butcher.
Until enlightenment is reached,
May I always take birth as a practitioner of the holy Dharma.
Having been born as a Dharma practitioner,
May I not be under the power of non-virtue.
With a life unhindered by illness,
May I meet the Dharma soon after birth.
Having met the Dharma soon after birth,
May I train my mind in the wisdom of study, contemplation,
and meditation.
May my mind be able to remain in single-pointed concentration,
Six consciousnesses undistracted by objects,
Developing physical power without defective limbs,
Sense organs perfect, as the object of veneration in a higher birth.
Able to accomplish all the Buddha's Dharma,
May I renounce the world as a youth and maintain morality,
Always relying on holy spiritual masters,
And gradually traverse the ten paths.
May I reach the unsurpassable essence of enlightenment.
Having attained the unsurpassable essence of enlightenment,
For all six realms beings in samsara,
Through various actions of skillful means,
May I perform the benefit of beings through the four social gatherings.


Written by Guru Nagarjuna. Translated by Venerable Lama Kalsang Gyaltsen,
Ane Kunga Chodron with the aspiration that all beings may attain enlightenment.

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Manjushri

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Samantabhadra's Aspiration to Noble Deeds

Verses 1 to 12 are suitable to recite when visiting shrines, doing prostrations, making
offerings, confessing negative karma, or rejoicing in the virtuous and meritorious deeds
of the Buddhas, Bodhisattvas and holy beings. It is also good to recite whenever you
visit stupas and temples or meet holy teachers.
Verse 12 may be used for brief chanting.
Verses 13 to 63 is a dedication done when you have performed some good deeds.
Verses 55 to 56 are dedicated verses that you can use at the end of any prayer.

Salutions to the ever-youthful Arya Manjushri!

1. With clarity of body, speech, and mind,
I bow without exception to all the lions among men
Of the past, present, and future,
In every world in all the ten directions.
2. By the power of this Aspiration to Noble Deeds,
I manifest bodies as numerous as all the atoms in all the lands,
Aware in mind of the presence of numberless victorious Buddhas,
And I prostrate to all of them.
3. I conceive the entire realm of truth
To be completely filled with enlightened ones.
There are as many Buddhas as atoms present in each atom,
Each Buddha surrounded by many Bodhisattvas.
4. I honor all these blissful lords,
Extolling the ocean of their inexhaustible perfections
With an ocean of all melodies and sounds,
And endless praise.
5. I offer to those heroic Buddhas
The best flowers, best garlands, best music,
Best ointments, excellent canopies, finest lamps,
And the best incense.
6. I offer to those heroic Buddhas
The finest robes and best fragrances
And a variety of foods piled as high as Mount Meru,
All perfectly arranged.
7. By the power of my faith in noble deeds
I prostrate and present
Vast and unequaled offerings
To each of the victorious Buddhas.
8. I confess every type of wrong
That I have done
In thought, word, or deed,
Under the influence of desire, anger, or ignorance.
9. I rejoice in the meritorious deeds
Of all the Buddhas of the ten directions,
The Bodhisattvas, Pratyeka Buddhas, Arhats,
Practitioners, and all sentient beings.
10. I request all the enlightened protectors
Who have attained the detachment of Buddhahood,
And illumine the worlds of the ten directions
To turn the peerless wheel of Dharma.
11. With hands folded, I beseech
Those who intend to manifest the final nirvana
To remain for as many eons as there are atoms in all theBuddha lands,
To gladden and benefit all living beings.
12. May whatever little virtue I may have gained
From prostrating, offering, confessing,
Rejoicing, requesting, and beseeching,
Be dedicated to attain perfect enlightenment.
13. May I worship the Buddhas of the past, and those now present
In the worlds of the ten directions.
May those to come quickly fulfill their aspirations,
And reach Buddhahood by traversing the stages of enlightenment.
14. May all the worlds of the ten directions
Become spacious, pure,
And filled with victorious Buddhas and Bodhisattvas,
Who proceed to the royal tree of enlightenment.
15. May all beings in the ten directions
Always be happy and free of sickness.
May their aspirations be in harmony with the dharma,
And may they fulfill their hopes.
16. May I perform all the deeds of enlightenment,
And remember my lives in all states of existence.
In all my lives, after death, migration, and rebirth,
May I always renounce the world.
17. May I follow all the victorious Buddhas,
And completely perfect all noble deeds.
Pure in the immaculate deeds of morality,
May my conduct always be flawless and without lapses.
18. May I teach the Dharma in every tongue,
In whatever sounds are understood by living beings,
In the language of the gods,
Nagas, yakshas, spirits, and human beings.
19. May I always diligently and patiently perform the perfections.
May I never forget enlightenment mind,
And completely remove
Whatever negativities may obscure it.
20. Freed from karma, defilements, and actions of demons,
As unsoiled by the mire,
So in every rebirth in the world, may I proceed unhindered,
Like the sun and moon in the sky.
21. Throughout all the lands in all the directions,
May the sufferings of the lower realms be completely relieved.
Establishing all beings in happiness,
May I work for the benefit of all living beings.
22. May I fully accomplish the deeds of enlightenment,
Work in harmony with the deeds of all beings,
Thoroughly demostrate noble deeds,
And perform them through all future eons.
23. May I always associate with those
Whose deeds are similar to mine.
May we act alike in thought, word, and deed,
And may our aspirations be as one.
24. May those friends who wish to help me,
And thoroughly demostrate noble deeds,
Always meet me again,
And may I never disappoint them.
25. May I always personally behold the victorious Buddhas,
Those guardians surrounded by Bodhisattvas,
And without tiring in all future eons,
May I always present them magnificent offerings.
26. May I always uphold the Buddhas' holy Dharma
And illuminate the deeds of enlightenment.
May I thoroughly train in noble deeds
In the future eons.
27. Through rebirth in all the states of existence,
May I gather endless stores of merit and wisdom.
May I become an inexhaustible treasure of
All virtues of method, wisdom, concentration, and freedom.
28. May I always behold as many lands
As there are atoms present in each atom.
In each land countless Buddhas sitting in the midst of their Bodhisattvas,
And performing the deeds of enlightenment.
29. In this way may I be able to perform everywhere,
Even on every mote of dust,
The deeds of oceans of Buddhas of the past, present, and future,
In oceans of pure lands, and oceans of eons.
30. May I always heed the pure speech of the victorious Buddhas,
Which holds withtin each word the totality of the perfect Dharma,
An ocean of words and languages
Precisely suited to the needs of all beings.
31. May I possess perfect intelligence
So as to heed the endless melody of speech,
When the victorious Buddhas of the past, present, and future
Turn the wheels of Dharma.
32. May I enter all the past, present, and future eons
In a fraction of a second.
May I enter all future eons
In a single instant.
33. May I behold all Lions among Men
Of the past, present, and future in a single instant.
May I always perform their activities
Through the power of liberation from illusion.
34. May I perceive upon a single atom the perfect design
Of the pure realms of the past, present, and future.
Thus may I enter into the realms
Of the victorious Buddhas in all directions.
35. May I always be in the presence of the future illuminators of the worlds,
When they gradually reach the stages of Buddhahood,
Turn the wheel of Dharma,
And manifest the profound peace of nirvana.
36. May I acquire the perfectly accomplished powers of enlightenment
The power of miraculous swiftness,
The power of the door to every spiritual path,
The power to manifest all virtuous qualities.
37. The power of all-pervasive love,
The power of the merit of every virtue,
The power of wisdom which transcends all attachment,
And the powers of wisdom, method, and concentration.
38. May the power of action be utterly purified,
The power of defilements be utterly subdued,
The power of demons be utterly destroyed,
And the power of noble deeds be perfected.
39. May the ocean of lands be completely purified,
The ocean of beings completely liberated,
The ocean of Dharma fully understood,
And the ocean of wisdom fully attained.
40. May the ocean of deeds be completely purified,
The ocean of aspirations entirely accomplished,
The ocean of Buddhas ceaselessly worshipped,
And noble deeds tirelessly performed through oceans of eons.
41. The victorious Buddhas of the past, present, and future
Attained enlightened Buddhahood
Through aspiration to the noble deeds of enlightenment.
May I accomplish all of those deeds without exception.
42. The eldest son of all the victorious Buddhas
Is called Samantabhadra.
I dedicate all of these merits
That my deeds may be like those of that wise one.
43. Just as that noble wise one dedicated
His completely pure body, speech, mind,
Deeds, and realms,
Likewise, may I become equal to that.
44. To perform every noble virtue,
I will practice the aspiration of Manjushri.
May I tirelessly accomplish all of his deeds
In every future eon.
45. May there be no limit to my activities.
May there be no limit to my good qualities.
Through persevering in limitless deeds,
May I accomplish all miraculous deeds.
46. The limit of living beings
Is as the limit of open space.
May the limit of my aspirations be equal
To the limit of their activities and passions.
47. Whoever offers to the victorious Buddhas
All the realms of the ten directions adorned with jewels,
And all the excellent joys of gods and men
For as many eons as there are atoms in those realms, shall gain great merit.
48. But whoever hears this greatest dedication prayer,
Greatly aspires to perfect enlightenment,
And even once generates faith,
Shall gain even higher and holier merit.
49. Whoever utters this Aspiration to Noble Deeds
Will never again endure lower rebirth,
Will abandon all evil friends,
And soon behold the Buddha of boundless light.
50. They will find that which is sought
And live in happiness,
Find joy also in this life,
And soon become like Samantabhadra himself.
51. Even though they may have, in ignorance,
Committed the five irredeemable sins,
They will soon be completely purified
Through uttering this Aspiration to Noble Deeds.
52. They will achieve perfect wisdom, a radiant countenance,
Ethereal form, auspicious physical marks, and a noble birth.
Profane and devilish beings will not trouble them,
And they will be honored in the three realms.
53. They will quickly reach the royal tree of enlightenment,
Residing there to benefit all beings.
As enlightened Buddhas, they will turn the wheel of Dharma,
Taming the demonic hosts.
54. Whoever knows, teaches, or recites
This Aspiration to Noble Deeds
Shall ultimately attain perfect Buddhahood.
May none despair of complete enlightenment.
55. In whatever way valiant Manjushri and Samantabhadra
Know how to transfer merit,
So do I dedicate all of my own virtues
That I might train to be like them.
56. Through this dedication, praised as supreme
By the victorious Buddhas of the past, present, and future,
I dedicate all of these roots of virtue
To accomplishing noble deeds.
57. At the moment of my death,
All obscurations will be removed,
I will behold the Buddha of boundless light,
And go to the pure land of perfect bliss.
58. In that blissful land,
May I completely manifest all of these aspirations,
And benefit all beings
As long as the universe remains.
59. Joyful there, in that blessed pure realm of the Buddhas,
May I be reborn in the beautiful, perfect body of a lotus,
And the Buddha Amitabha Himself
Foretell my own enlightenment.
60. May I thereafter accomplish countless benefits
For living beings in all the ten directions
By the power of perfect wisdom
In its myriad incarnations.
61. Through whatever small virtue I have gathered
By uttering this Aspiration to Noble Deeds,
May all virtuous aspirations of living beings
Be accomplished in a single instant.
62. Through the boundless merit gained by so dedicating
This Aspiration to Noble Deeds,
May the countless beings drowning in the torrent of suffering
Reach the stage of Amitabha.
63. May this greatest of dedication prayers
Benefit countless living beings.
May uttering this ornament of Samantabhadra
Release all beings from the suffering of the lower realms.

Translated into English by Venerable Lama Kalsang Gyaltsen, Ane Kunga Chodron,
and John Golden, at Sakya Phuntsok Ling in Washington D.C. on the auspicious
occasion of the Tibetan New Year 1987

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SONG OF THE RIGHT MOMENT
IN THE MELODIOUS HUM OF THE BEE

His Holiness the Sixteenth Gyalwa Karmapa


This song is ala ala ala.
It is thala thala thala.
"Ala" means it is a song of the unborn.
"Thala" is a word that invokes.
If you do not recognize this place,
It is the place of Akanishtha's heart chakra.
In the mandala of glorious Chakrasamvara,
The main seat is Tsurphu in the Dowo valley.

If you do not recognize a person like me,
I belong to the family lineage of 'den, a good ancestry.
If you call me by name, I am known as Rigdrol Yeshe
(This is the childhood name of the XVIth Karmapa, used until his
enthronement at the age of eight.)
This victory banner of the teaching of glorious Dakpo's lineage
(Dakpo Lhaje or Gampopa was the teacher of the first Karmapa, Dusum
Khyenpa.)
Is raised high on the summit of worldly existence, they say,
Planted at the end of a series, held high and never declining.
("Series" refers to the unbroken lineage of the Kagyu teachings.)
Nourished by the essence of the father lama's oral instructions,
It is the perfection of the great display of innate primordial wisdom.
The turquoise mane of the lion from the high snows
(The snow lion's mane is vast and a metaphor here for the teachings of
Buddhism in Tibet.)
In the stunning sandalwood forests, lives a huge tiger
With a powerful roar and the radiant color of clouds at dawn.
(The lustrous saffron color of the tiger to the brilliance of the Dharma.)
Insatiably he conquers the wild animals of wrong views.
What I have spoken is the truth, the Victorious One's power,
Resounding over the lake with its waters of eight qualities
( The water is cool, sweet, light, soft, clear, pleasant, wholesome, and
soothing.)
Like the pleasant sound of hastening ducks.
(The metaphors of the lake and ducks refer to the clear and pleasing quality
of the Dharma and to the fact that it pervades the great oceans.)
In the sky, vast and all-pervading,
Are set the sun and moon, luminous and natural.
(This metaphor refers to the naturally luminous quality of the
Dharma and to the fact that it pervades all space.)
The very famous one called Rigdrol
Does not remain, yet knows not where he will go.
The swan places its trust in the lake
And the lake, unreliable, turns to ice.
(The Karmapa is the swan residing on the lake of its monastery, Tsurphu.
When the Chinese invade Tibet and take over the monastery, it becomes
uninhabitable like a frozen lake.)
The white lion places its trust on the snow,
But the fine, white snow attracts the sun.
(The lion is also the Karmapa, who relies on his monastery of Tsurphu in the
snowy land of Tibet. The heat of the sun, which melts the snow, is a metaphor
for the destruction of Tsurphu during the Cultural Revolution. Both
metaphors of the swan and its lake and the lion and its snow indicate that
although the Karmapa wished to remain at Tsurphu, it was not possible.)
May all the noble ones left behind in the snowy land of Tibet
Not come under the power of the four elements.
(Here, the Karmapa prays that those who could not escape will be protected
from harm caused by the four elements, such as being drowned in water,
burned by fire, and so forth.)
On the day the swan circles the edge of the lake
And leaves its fledglings in the darkening swamp,
(Again the swan is the Karmapa departing for India and the young birds left
behind are the people of Tibet, and in particular, his disciples.)
The day the white vulture soars in the depths of the sky,
You will wonder where the man Rigdrol is.
O Fledglings, I feel untold grief for you.
Now I will not explain much; this is but a jest,
Yet unified with ultimate reality.
When the Lord of the Path is held by the king of birds,
In prayer I aspire that we gather in great joy.
("The Lord of the Path" refers to the astrological path or cycle of twelve
years and the "king of the birds" refers to the year of the bird. It was the
year of the bird, (in June of 1992) when the XVIIth Karmapa returned to
Tsurphu and a joyful reunion with his disciples.)
For this life, take this as the essential point coming to your ears.
Speech is indestructible sound like an echo.
Mind is empty, free of material concerns.
On the path with no accepting of good nor rejecting of bad,
The conduct of the king of birds is relaxed within itself.
("These four lines refer to meditation on the true nature of mind.)
Examine in detail this meaning of a hundred flavors.
Ki ki so so, gathering of wrathful Wermas.
(Wermas are dharmapalas [protectors of the Dharma] with great dignity and
courage.)
In the sixteen Rabjung's [sixty-year cycle's] year of the wood monkey [1944], this was
composed by the sixteenth incarnation of the Karmapas, Ranjung Rigpe Dorje, in his residence
Tashi Khangsar, located in the main temple of Tsurphu Dowolung. May it be auspicious. Under
the guidance of Khenchen Thrangu Rinpoche, translated by Michele Martin, Bodhanath, Nepal,
April 1994.

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The Karmapa (honorific title His Holiness the Gyalwa Karmapa, sometimes spelled Gyalwang Karmapa) is the head of the Karma Kagyu, the largest sub-school of the Kagyu , itself one of the four major schools of Tibetan Buddhism.

The first Karmapa, Düsum Khyenpa (Dus gsum Mkhyen pa) (1110–1193), was a disciple of the Tibetan master Gampopa. A talented child who studied Dharma (Buddhist teachings) with his father from an early age and who sought out great teachers in his twenties and thirties, he is said to have attained enlightenment at the age of fifty while practicing dream yoga. He was henceforth regarded as the Karmapa, a manifestation of Avalokitesvara (Chenrezig), whose coming was predicted in the Samadhiraja Sutra and the Lankavatara Sutra.


The source of the oral lineage, traditionally traced back to the Buddha Vajradhara, was transmitted to the Indian master of mahamudra and tantra called Tilopa (989-1069), through Naropa (1016–1100) to Marpa and Milarepa. These forefathers of the Kagyu lineage are collectively called the "golden rosary".

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