'til your last breath

...As Jetsun Milarepa said, "Do not be impatient to attain enlightenment, but practice until your last breath."...

(Dilgo Khyentse & Padampa Sangye, page 136)

( 57 ) from "The Hundred Verses of Advice"

I really like this (57) from "The Hundred Verses of Advice" quoted below the dotted line, and I don't see this to be different from "anidassana vinnana", which I believe is described by:

"There is monks a domain where there is no earth, no water, no fire, no wind, no sphere of infinite space, no sphere of nothingness, no sphere of neither awareness nor non-awareness; there is not this world, there is not another world, there is no sun or moon. I do not call this coming or going, nor standing nor dying, nor being reborn; it is without support, without occurrence, without object. Just this is the end of suffering."

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(57)

The unborn absolute body is like the very heart of the sun -
People of Tingri, there is no waxing or waning of its radiant clarity.


The Dharmakaya, the absolute dimension, the ultimate nature of everything, is emptiness. But it is not mere nothingness. It has a cognitive, radiant clarity aspect that knows all phenomena and manifests spontaneously. The dharmakaya is not something produced by causes and conditions; it is the primodially present nature of the mind.

The recognition of this primordial nature is like the sun of wisdom rising and piecing through the night of ignorance. The darkness is dissipated instantly; the shadows cannot remain. The clarity of the dharmakaya does not wax and wane like the moon, but is like the unchangeable brilliance that reigns at the center of the sun.

(Dilgo Khyentse & Padampa Sangye, The Hundred Verses of Advice, page 106)

Bardo - from The Hundred Verses of Advice

I don't know much about Tibetan Buddhism, so this is a little note on Bardo:

"...Your consciousness will leave your body and wander in the bardo. There, with an illusory mental body, you will find yourself alone in the shadows, lost and desperate, not knowing what to do, not knowing where to go. The hallucinations that torment most beings at that time are terrifying beyond description. Although they are no more than projections of the mind, they nevertheless have a powerful reality at the time...."

"...The only possible source of comfort will be ...the Dharma...."

(Dilgo Khyentse & Padampa Sangye, The Hundred Verses of Advice", page 60 - 61)

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Well, Bardo is not taught in Theravada Buddhism, nor in the Thai Forest Tradition ajahns. But it does sound like wandering spirits immediately after death. Perhaps everybody will experience this state between one life and the next, perhaps not. Perhaps beings pass on to the next life directly. I think it all depends on kamma.

Concepts in Mahayana considered heterodoxy according to the Theravadins

From E-Sangha forum's thread

Bits by Venerable Dhammanando

"...But seriously, the Kathāvatthu of the Abhidhamma Piṭaka records the Third Council debates on a great many views, though it doesn't say who held which view (that is left to the Kathāvatthu commentary, composed centuries later). However, a number of the views rejected by the Theravāda seem to exhibit proto-Mahāyānic tendencies. These tendencies are towards docetism, merit transference, the Mahāyānist conception of prajñāpāramitā, downgrading of the arahant and various miscellaneous matters.

Below I list the main ones:


1. Parihāni micchādiṭṭhi — that an arahant may fall away from arahantship.
2. Parūpahāra micchādiṭṭhi — that an arahant may have a seminal emission while sleeping.
3. Aññāṇa micchādiṭṭhi — that an arahant lacks knowledge.
4. Kaṅkhā micchādiṭṭhi — that an arahant may have doubts.
5. Paravitāraṇa micchādiṭṭhi — that an arahant is excelled by others.
6. Vohāra micchādiṭṭhi — that the Buddha’s everday speech was supramundane.
7. Ariyanti micchādiṭṭhi — that all ten Tathāgata Powers are ariyan.
8. Niyāmokkanti micchādiṭṭhi — that a Bodhisatta becomes an ariyan before his final life.
9. Anāgatañāṇa micchādiṭṭhi — that there is knowledge of the future.
10. Paṭuppanna micchādiṭṭhi — that all present events may be simultaneously known.
11. Paribhogamayapuñña micchādiṭṭhi — that merit increases with utility.
12. Itodinna micchādiṭṭhi — that what is given here sustains elsewhere.
13. Pathavī kammavipākoti micchādiṭṭhi — that the earth is kamma-produced.
14. Chagati micchādiṭṭhi — that there are six realms.
15. Antarābhava micchādiṭṭhi — that there is an intermediate state.
16. Amatārammaṇa micchādiṭṭhi — that the Deathless may be an object of attachment for an arahant.
17. Iddhibala micchādiṭṭhi — that through the power of psychic mastery one may live for an aeon.
18. Kamma micchādiṭṭhi — that all kamma gives rise to vipāka.
19. Saddo vipākoti micchādiṭṭhi — that sound is the result of kamma.
20. Saḷāyatana micchādiṭṭhi — that the six sense-bases are the result of kamma.
21. Jīvitā voropana micchādiṭṭhi — that one of right view may take life.
22. Na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhāti micchādiṭṭhi — that it should not be said that the sangha accepts gifts.
23. Na vattabbaṃ saṅgho dakkhiṇaṃ visodhetīti micchādiṭṭhi — that it should not be said that the sangha purifies gifts.
24. Na vattabbaṃ saṅgho bhuñjatīti micchādiṭṭhi — that it should not be said that the sangha eats.
25. Na vattabbaṃ saṅghassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that a gift to the sangha brings great reward.
26. Na vattabbaṃ buddhassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that anything given to the Buddha brings great reward.
27. Aparinipphanna micchādiṭṭhi — that the aggregates, elements etc. are all undetermined.
28. Manussaloka micchādiṭṭhi — that it is wrong to say that the Buddha lived in the world of men.
29. Dhammadesanā micchādiṭṭhi — that it is wrong to say that the Buddha taught the Dhamma.
30. Tathatā micchādiṭṭhi — that there is a ‘thusness’ that is the fundamental character of all things.
31. Nirayapāla micchādiṭṭhi — that there are no guards in the hell realm.
32. Sāsana micchādiṭṭhi — that the Buddha’s Dispensation may be improved.
33. Saṃyojana micchādiṭṭhi — that after arahantship some fetters may remain.
34. Buddha micchādiṭṭhi — that Buddhas differ from one another in grades.
35. Sabbadisā micchādiṭṭhi — that the Buddhas persist in all directions.
36. Parinibbāna micchādiṭṭhi — that an arahant’s final Nibbāna may be attained without all fetters having been cast off.
37. Issariyakāma micchādiṭṭhi — that Bodhisattas may be voluntarily reborn in hell or other evil states.

........"

Bits about Kathavatthu and its origin from wiki

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Well, well...

Kind of amusing, I think. In my opinion, the differences between Mahayana and Theravada will be there for a long time for us to debate on. There will be those who wish to maintain that one is right and the other completely wrong, while at the same time there will be those in the other end of the spectrum who wish to reconcile the two. But perhaps Mahayana and Theravada beliefs can never be reconciled by referring to scriptures. New practitioners may simply have to choose which are the most appropriate and "sound right the most" for them to choose to follow (as they are not yet enlightened).

Another thoughts, perhaps for those enlightened ones, the focus on differences may not be worth putting one's effort on too much as it may not lead one to "the end of dukkha" and "the realization of the 4NT" from Theravada's point of view, or to what Mahayana practitioners call "the realization of emptiness" (!?) - probably the same anyway, and is the goal of Buddhism, all traditions, all schools. May be the realized masters of any schools don't bother. "The Truth" as directly realized by Buddhist masters are the same.

Why do Buddhist masters of different traditions and schools sometime talk about the same "Truth" even though they live far apart or even in different times? I think it takes real practice to realize the Truth, and not just scripture debates. By realizing for oneself, the quarrels between traditions become nonsense.

Dalai Lama offers his flock a vote on whether he should be reincarnated

From - Buddhist Channel - by Jeremy Page, The Times, November 28, 2007

Amritsar, India -- Faced with Chinese plans to seize control of his reincarnation, the Dalai Lama has come up with two revolutionary proposals — either to forgo rebirth, or to be reborn while still alive.

The exiled Tibetan Buddhist leader proposed yesterday to hold a referendum among his 13-14 million followers around the world — before his death — on whether he should be reincarnated or not.

If the majority vote against it he said he would simply not be reborn, ending a lineage that tradition dictates dates back to the late 14th century, when a young shepherd was appointed the first Dalai Lama.

If the vote was in favour he said that he might appoint a reincarnation while he was still alive, breaking the 600-year-old tradition of being reborn as a small boy after his death.

His proposals not only raise some mind-bending metaphysical questions: they put China’s atheist Communist leaders in the unusual position of claiming to be the protectors of Tibetan Buddhist tradition.

The 1989 Nobel Peace laureate, 72, said that he was in good physical condition, that detailed discussions on his succession had yet to begin, and that several options were being considered.

But he admitted that his proposals were designed to thwart China’s plans to select the next Dalai Lama and thus tighten its grip on the Himalayan region it has controlled since 1950. “Yes, a referendum, yes, it’s possible,” the Dalai Lama told The Times at an interfaith conference in the north Indian city of Amritsar.

“When my physical [condition] becomes weak and serious preparation for death [has started], then that should happen,” he said. “According to my regular medical check-up it seems another few decades, I think, are there, so no hurry.”

The Dalai Lama has traditionally been chosen by senior monks who interpret signals from the last reincarnation, scour the region for promising young candidates and then set a number of tests.

The current Dalai Lama — the 14th — was born into a farming family and identified at the age of 2 after passing tests, including identifying his predecessor’s rosary from among several others. He fled Tibet in 1959 after an abortive uprising against Chinese rule and has been living in India ever since, heading a 200,000-strong Tibetan exile community from the northern town of Dharamsala.

He now campaigns for greater autonomy within China, but Chinese leaders accuse him of still seeking independence for Tibet, which they see as an integral part of their territory.

They have tried to cultivate friendly lamas, but the 10th Panchen Lama — the second-most-senior Tibetan Buddhist figure — famously turned on them in a speech in 1989, soon after which he died. The young Karmapa Lama, the third-highest ranking, escaped to India in 1999.

In August China’s Government claimed exclusive rights to approve all Tibetan lamas’ reincarnations in one of its strongest moves yet to establish control over the region’s clergy.

Yesterday it condemned the Dalai Lama’s proposals. “The reincarnation of the living Buddha is a unique way of succession of Tibetan Buddhism and follows relatively complete religious rituals and historical conventions,” the Foreign Ministry statement said. “The Dalai Lama’s statement is in blatant violation of religious practice and historical procedure.”

The Dalai Lama said there was a historical precedent for a lama being reincarnated while still alive, giving the example of one of his teachers who died last year. He did not say how the referendum would be conducted, but said that it should include all those in the Himalayan region, Mongolia and elsewhere who have traditionally followed Tibetan Buddhism.

The six million Tibetans inside China would almost certainly be unable to participate, but another seven to eight million follow Tibetan Buddhism in India, Bhutan, Nepal, Mongolia, Russia and the West.

“If the Tibetan people, the majority of Tibetan people and concerned people feel OK, then the Dalai Lama institution will cease,” he said. If a majority voted to continue the tradition, he said that he would choose one of several succession options to try to protect his lineage from Chinese interference.

One is to handpick a successor outside Tibet — perhaps an adult, more qualified to represent Tibet on the world stage than a small boy. Another is to hold an election with a group of senior lamas along the lines of the “college of cardinals” that selects the Pope. A third option is to allow power to pass to the next most-senior lama in the Tibetan Buddhist hierarchy outside Tibet, who is the Sakya Lama, based in India. A fourth option is to follow the traditional method.

“If my death comes while we are still as refugees then my reincarnation logically will come outside Tibet,” he said. “But the Chinese Government may appoint another Dalai Lama. So like the present Panchen Lama’s case . . . in fact it creates more confusion.”

What the Dalai Lama said

On succession plans

As early as 1969 I made it clear that [whether] the very institution of the Dalai Lama continue or not, is up to the Tibetan people. So [if] the majority of the Tibetan people should feel the centuries old institution of the Dalai Lama [is] no longer much relevant then the Dalai Lama institution automatically will cease.

Then there’s no question of succession of Dalai Lama. On the other hand, should the Tibetan people and also some concerned people like the hundreds and thousands of people in the Himalayan range traditionally sharing same Tibetan Buddhism... want to keep this institution, then the question is, if you want to keep this institution, then the succession could be different methods or ways like the Pope’s election among his elder, experienced and respected senior leaders.

Then another thing like seniority - that is also a possibility. Another possibility is the previous sort of traditional way - after the death of the person, then search the rebirth. Whether it’s the same person or same being or not, I don’t know. It’s not very important, but some karmic, certain spiritual factors. Someone who can succeed the previous life’s work.

Then another thing - in Tibet in the past and even in my generation, there are cases of the person who before death is already choose his or her own reincarnation...

The very purpose of reincarnation is to carry the task which started by previous life, which is not yet accomplished. If my death comes while we are still as refugees then my reincarnation logically will come outside Tibet, who can eventually carry the work which I started.

But meanwhile the Chinese government may appoint another Dalai lama... So like the present Panchen Lama’s case. One is Panchen Lama of Tibetans’ hearts, one is on the official throne. In fact it creates more confusion. So a similar case will happen…

On the timing of the succession

According to my regular medical checkup, it seems another few decades, I think, are there so no hurry.

Anyway occasionally the Tibetan spiritual leaders meet together sometimes, very casually, to talk already, but serious detailed discussion has not yet started.

On a referendum

If the Tibetan people, the majority of Tibetan people and concerned people feel OK, then the Dalai Lama institution will cease.

If the centuries old Dalai Lama institution ceases, the 14th Dalai Lama was not the best one but certainly not the worst one – quite popular Dalai Lama. So if the centuries old institution ceases at such a popular Dalai Lama’s case, I think very good.

Recent few centuries, the Dalai Lama has become an important part of that, but that does not mean that whole Tibetan Buddhism and Tibetan nation depends on the Dalai lama institution - no. If I die today, some setback for the Tibetan people’s struggle that will happen, but eventually the national struggle of an ancient nation with a rich cultural heritage, therefore the Tibetan spirit, will not go away with my death.

Reincarnation for beginners

• Buddhism teaches that the soul is reincarnated as another being - possibly an animal - based on one’s karma, or accumulated actions
• Tibetan Buddhism is unusual in its belief that a senior lama can be reincarnated as a young child
• Lamas are believed to be reincarnations of those who have reached Nirvana but chosen to return to the mortal world to teach others
• The Dalai Lama is believed to be the reincarnation of Chenrezig, the Bodhisattva of Compassion, and can choose whether to be reincarnated or not
• When a Dalai Lama dies, senior monks look for signals about his reincarnation in their own dreams, on his corpse and in the smoke when he is cremated
• They also go to a holy lake to look for a vision or another sign about where to look for the new Dalai Lama

Rigpa (Wikipedia)

Rigpa (Tibetan; Sanskrit vidya) is the primordial, nondual awareness advocated by the Dzogchen and Mahamudra teachings.

Rigpa is a Tibetan word, which in general means ‘intelligence’ or ‘awareness’. In Dzogchen, however, the highest teachings in the Buddhist tradition of Tibet, rigpa has a deeper connotation, ‘the innermost nature of the mind’. The whole of the teaching of Buddha is directed towards realizing this, our ultimate nature, the state of omniscience or enlightenment – a truth so universal, so primordial that it goes beyond all limits, and beyond even religion itself —Sogyal Rinpoche

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It is amazing that the direct knowledge of the unconditioned knowing nature can be found in places like Northeast of Thailand and other places like Tibet when the two have seemingly different ways of practice. This point to the fact that the Truth is the Truth, where ever and when ever they are or were.

Although Tibetan practitioners may hold a view that their realization is more superior, for those who have directly realized the Truth by themselves, as far as I have learned, would not hold that kind of opinion. Once realized, they would know that all living beings possess this same nature. The unconditioned selfless knowing is the same in small animals as in me as in any Bhikkhus, and may I dare, in all the Buddhas.