Tag Archives: gotra

The Woman and the Serpent

11:15-19 appears to bring John’s entire eschatological, cosmic vision to an end—the messianic woes have occurred; God’s kingdom has arrived; God’s enemies have been defeated; the final judgment has been pronounced; punishments have been dispensed; and rewards have been bestowed. All that is lacking is the final “Amen!” read more

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The Top-Ten Qualities of the Ratnagotra

We have arrived at the core-teaching of the Ratna: all sentient beings are endowed with the Buddhagarbha, or the transcendent seed (gotra) of Bodhi. It is taught as Vajra-point four–the Dhātu, or the essence of the Buddha-Element—Tathagata-garbha. As essence, the Dhātu as the inner-most nature is still best serviced by the Gotra, or the [Germ] bodhi-seed enlivening one with the spirit of Bodhi. Obermiller’s translation of the forthcoming is “And the Germ of Buddhahood exists in every living being. Therefore, forever and anon, all that lives is endowed with the Essence of the Buddha.” read more

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Gotra: The Transformative Principle

As mentioned in the introduction to this series, the Ratnagotravibhāga principally covers seven vajrapadas (adamantine topics); vajrapada is Sanskrit for “Vajra-Base”. The seven [Three Jewels (Buddha, Dharma, and Saṃgha), the element (dhātu, which is equivalent to tathāgatagarbha), awakening (bodhi), the Buddha qualities (guṇa), and activity (kriyā–karma)] are comprised of an impenetrable Vajra Nature, each likened unto a “teaching-device” that acts like Indra’s weapon (Vajra) of old—the thunderbolt, strikingly hard and invincible like a diamond. The first three Vajra-points relate to the Three Jewels: Buddha, the Dharma, and the Sangha (Sanskrit: saṃgha). Vajra-point one is the Buddha, the awakened one who points the way to enlightenment. Vajra-point two is the Dharma—the supreme teachings (Buddhadharma) of the Tathagatas. Vajra-point three is the Sangha, the mystical community of the Illumined-Ones who safeguard and promulgate the Buddhadharma whilst at the same time [acting] like a buttressed fortress against the snares of samsara. Vajra-point four is the Dhātu, or the essence of the Buddha-Element—Tathagata-garbha. The actual “awareness” of this Buddha-Element is the fifth Vajra-point termed Bodhi, or the Awakened Mind-element Itself. Vajra-point six represents the subsequent good and enlightened qualities produced after one puts on the Bodhimind—Gūna. The final Vara-point, Karma or Kriyā, are the Right-Actions that are accrued after being baptized by that Supreme Dharma element: the Buddhadhatū. read more

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Is there need for a teacher in Zen?

Oftentimes the question is asked, “Do I need a teacher in Zen?” Without going into some theoretical basis for this question, my own experience will be the foundation for hopefully providing some insight into this timely issue. My earliest exposures to Zen were through works like Thomas Merton’s, Zen and the Birds of Appetite, Zen Catholicism by Dom Aelred Graham, sundry titles from Alan Watts and other contemporary scholars and Zen sages. Then I came under the spell of Osho. I purchased numerous books and videos on Osho’s teachings and his charismatic presence that have wooed thousands over the years. It’s hard to escape from his spellbinding techniques—he really gets inside your head and becomes almost permanently ensconced within. Thankfully, in the year 1999 I came across the Zennist’s Dark Zen and Tozen’s teachings on Tathagata-garbha Unborn Mind Zen. For a more in-depth story of this part of my own spiritual sojourn, the following blog goes into greater detail. Suffice to say that Tozen became my Dharma-teacher and my ensuing spiritual formation provided a profound transformation in my life. I have to say that without a teacher’s “one-on-one” guidance, one’s spiritual growth only remains on the surface—it never becomes firmly “directed” and rooted-within, hence there is no sound spiritual foundation. read more

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Technique #1: The Dantian

Question: O.K., so let’s look more closely then at Unborn Light Reiki’s methodology. I see that you’ve begun by incorporating Usui’s stages of training and that you are presently introducing the first stage, or Shoden. What does Shoden mean? read more

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The True Lion’s Roar of Queen Śrīmālā (Intro)

The sutra is also known as the Śrīmālādevī Siṃhanāda Sūtra and in its abbreviated form as Śrī-mālā-sūtra ; the original author is unknown. Scholars concur that it was written in the Andhra region of South India in the third-century A.D. and since its inception has greatly influenced Buddhist China, Korea and Japan. According to Alex Wayman the Queen in its title is referenced to the glorious garland (Śrīmālā) given to the main protagonist in the sutra by her mother, Mallikā, whose name means the daughter of the garland maker. All in all, though, the opening setting of the sutra that introduces her is half historical and half fictional. The central thrust of the sutra is that all sentient beings potentially have the Buddha-seed; this is reinforced through the dominant doctrines of the One-Vehicle and Its primary conduit of the Tathagatagarbha. Wayman states: read more

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The Cardinal Dynamism of the Unborn

TWO: THE CARDINAL DYNAMISM OF THE UNBORN       

Vajradhara Buddha addressed Vajarpanī: 

“Noble Bodhisattva, attend well to this instruction! The Unborn Mind is the All-Creative Sovereign—the cardinal-dynamism of all created spheres and organisms.  read more

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Buddha-nature

2. Bloodstream Sermon, part one

Everything that appears in the three realms comes from the mind. Hence Buddhas of the past and future teach mind to mind without bothering about definitions. But if they don’t define it, what do they mean by mind? You ask. That’s your mind. I answer. That’s my mind. If I had no mind how could I answer? If you had no mind, how could you ask? That which asks is your mind. Through endless kalpas” without beginning, whatever you do, wherever you are, that’s your real mind, that’s your real buddha. This mind is the buddha” says the same thing. Beyond this mind you’ll never find another Buddha. To search for enlightenment or nirvana beyond this mind is impossible. The reality of your own self-nature the absence of cause and effect, is what’s meant by mind. Your mind is nirvana. You might think you can find a Buddha or enlightenment somewhere beyond the mind’, but such a place doesn’t exist. read more

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Metanoia

Essentially, metanoia (greek) means an inward conversion, a radical change of heart through the “turning-about” within the deepest recesses of consciousness. Jesus the Christ in Matthew’s Gospel account explains it thus, “Most certainly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven.” (Matt 18:3) The Lankavatara Sutra calls this radical inner conversion, the turn-about—pavavritti—or a sudden awakening within the dormant bodhimind of the aspiring adept. In Unbornmind Zen, Jesus’ words ring true concerning the notion of becoming childlike in this endeavor, for it is the dormant gotra, or bodhiseed that gradually develops into the bodhichild (developing bodhisattva); it is this bodhichild that turns-about from defiled sensate phenomena and begins the process of Recollecting its true essential and primordial stature in the Unborn Buddha Mind. read more

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