Dear Dharma Friends,

We are very happy to invite you to this Chenrezig Empowerment and Sadhana Teaching with Lama Glenn.

There is no registration required. If you wish to make a donation to Lama Glenn you can do so via PayPal to: glennhmullin@gmail.com

This is the Zoom link for both the empowerment and the teaching (dates and times are in the image below):

Join Zoom Meeting:

https://us06web.zoom.us/j/88548505237?pwd=dDUxZXEvSENZWTg1SFQxQUExcVpCZz09

Meeting ID: 885 4850 5237
Passcode: 108

At Sāvatthī.

Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘right view’. How is right view defined?”

“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.

But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.

The world is for the most part shackled by attraction, grasping, and insisting.

But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

This is how right view is defined.

‘All exists’: this is one extreme.

‘All doesn’t exist’: this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way:

‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.

When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

-Kaccānagottasutta (SN 12.15)

"In Dropping Ashes on the Buddha we find the story of Won Hyo, the most famous monk of his time in Korea. Won Hyo Sunim one day went to visit the great Zen Master Dae An. Before arriving at the Zen Master’s mountain cave, Won Hyo already heard his beautiful chanting. Upon arriving at the cave he was chagrined to find the old man crying bitterly over the corpse of a dead baby deer. Since the Buddha taught dispassion, as expressed in the Four Great Vows, how could this highly enlightened man be so upset over the death of a deer? Won Hyo asked the Zen Master to explain what had happened. The old monk said that the mother deer had been killed by some hunters, and he had tried to save the baby deer by feeding it milk which he obtained by begging from the nearby village. Because people would not give milk for an animal, he lied that it was needed for his son. “A dirty monk,” they would say, but some would give milk. After a time, however, the nearby villagers refused to give him more milk. He had to go further, and further, and finally after obtaining a little milk, he returned three days later to his cave to find the baby deer already dead from hunger. “You don’t understand,” said the master. “My mind and the fawn’s mind are the same. It was very hungry. It wants milk, I want milk. Now it is dead. Its mind is my mind. That’s why I am weeping. I want milk.” Won Hyo began to understand this man’s great compassion and became his student."

https://kwanumzen.org/teaching-library/1991/07/01/passionate-zen

“If someone has resolved to commit a certain crime that would create negative karma, and if there exists no other choice for hindering this person from the crime and thus the highly negative karma that would result for all his future lives, then a pure motivation of compassion would theoretically justify the killing of this person.”

His Holiness, the 14th Dalai Lama

"Kill all these that teach the Dharma incorrectly" - Bodhidharma

― Nagasena, o Nirvana é cessação?

― Sim, Majestade.

― Como assim?

― Todos os tolos não convertidos sentem prazer apegam-se aos sentidos e aos objetos dos sentidos. Deixam-se levar pela corrente. Não se libertam do nascimento, da velhice, da morte, do sofrimento. Mas o sábio discípulo não sente prazer, não se alegra nem sente satisfação, nem se apega aos objetos dos sentidos. Por aí, sucessivamente, cessam a sede (tanha), o apego, a existência, o nascimento, a velhice, a morte, o dukkha. Assim, o Nirvana é cessação.

Milinda Panha II

Representação do Trikaya Mahayana.

(De cima para baixo)
1. Dharmakaya (representado por Vairocana)
2. Sambhogkaya (representado por Locana)
3. Nirmanakaya (representado por Shakyamuni)

"The pure mind, the ubiquitous essence -
it is spontaneously, originally, perfect;
so strenuous engagement with the ten techniques
is unnecessary, superfluous.

I am inscrutable and cannot be cultivated.
All the ten techniques are likewise transcended,
so nothing can be done to affect me.
Those who try to approach me on a causal path,
desirous of catching a glimpse of my face,
seeking me through the ten techniques,
fall straight to earth like a tenderfoot sky-walker,
tumbling down due to deliberate effort.

I, the supreme source, I am the revelation,
and transcend every sphere of activity,
so a view of me cannot be cultivated,
and the ten techniques are meaningless.
If you still think that the ten techniques have purpose,
look at me, and finding nothing to see,
taking no view, remain at that zero-point.
Nothing ever separates us from unoriginated simplicity,
so vows and discipline are redundant;
the essence is always spontaneously present,
so any effort to find it is always superfluous;
self-sprung awareness has never been obscured,
so gnostic awareness cannot be generated;
everybody already lives on my level,
so there is no place to reach through purification;
I embrace all and everything,
so there can be no path that leads to me;
I am forever incapable of dualization,
so there is never anything to be labeled 'subtle';
my form embraces everything,
so there has never been any 'duality';
I am self-sprung awareness from the very beginning,
so I can never be nailed down;
since I am the heart of total presence,
there is no other source of secret precepts."

— Samantabhadra

Via RR

“The Aghori sets out to overcome human limitations by shattering internally every restraint, no matter how ancient or powerful the taboo, and also by creating a body/mind that is able to contain emotional, sensory and other experiences which would consume anyone not properly prepared.”

“Aghora is the apotheosis of Tantra, whose supreme deity is the mother goddess. Tantra has thus far been glimpsed in the West only in its most vulgar and debased forms, promulgated by unscrupulous scoundrels who equate sex with super consciousness. Sex is indeed central to Tantra, the cosmic sexual union of universal dualities. The aim of Tantra is Laya, return of the seeker to the state of undifferentiated existence.”

Robert Svoboda

"The dharmakaya is like the ocean in which many waters are mixed and our various gurus are like drops from the ocean. All our gurus are manifestations of the dharmakaya, the absolute guru, the holy mind of all the buddhas; the absolute guru manifests in an ordinary form in accordance with the level of our karma. This ordinary form is the conventional guru, the essence of which is the absolute guru."

Kyabje Lama Zopa Rinpoche

"From where do all the buddhas come? From the guru. From where do Buddha, Dharma and Sangha come? From the guru. And what is that guru? It is the absolute guru, the dharmakaya, the transcendental wisdom of nondual bliss and voidness."

Kyabje Lama Zopa Rinpoche

"The mind has never been seen by any of the fully enlightened, supremely attained ones who have conquered inner adversaries, nor will they ever see it. Being formless the mind has no colour such as blue, yellow, red, white, maroon or crystal. The mind has no shape either short or long, either round or square; it is neither light nor dark. It has no sexual identity such as female, male or sexless."

Vairocanābhisaṃbodhi Sūtra

"There is no cause or support for the Natural State. It is neither beginning nor end. If you turn your consciousness towards the Nature, there is nothing special to see or hear, nor is it possible to explain where it resides. This Nature is called unchangeable Dharmakaya. There are no Paths, no Bhumis, nothing. Everything - the whole phenomenal existence - is integrated with Awareness Wisdom. Everything is liberated there. If you do not realize this Nature purely yet expect to achieve the Three Kayas, there is no hope of receiving any result."

Chöza Bönmo

"Let go of the past, let go of the future. Let go of present. Having gone beyond becoming, with mind completely freed, you will never again come to birth and aging."

Dhammapada

“Beings are the owners of their actions, the heirs of their actions; they spring from their actions, are bound to their actions, and are supported by their actions. Whatever deeds they do, good or bad, of those they shall be heirs.”

Bhikkhu Bodhi

"The mind is the source of all experience, and by changing the direction of the mind, we can change the quality of everything we experience."

Mingyur Rinpoche

“I will be sick, I will grow old, I will die, I will be separated from those I love, my relations and so forth. In such manner, the fully ripened effect of my actions will come to me and to no one else, and I am therefore not above depending on what I did in former lives.”

To think like this again and again is the antidote to such things as arrogance. Make every effort not to become arrogant by meditating on this antidote.

Kangyur Rinpoche

"Buda nem sempre se manifesta como um Buda. Às vezes se manifesta como um demônio, às vezes, como uma mulher, um deus, um rei ou um estadista; aparece, também, em um bordel ou numa casa de jogo. Em todos os acontecimentos e ocasiões, Buda manifesta a pura essência do Dharmakaya (a natureza absoluta de Buda); sendo assim, sua mercê e compaixão fluem perenemente deste Dharmamaya, proporcionando salvação à humanidade."

Bukkyo Dendo Kyokai