2004 Newsletter

Traditional Chinese Medicine

Traditional Chinese Medicine is called traditional because the theories and practices that were established and recorded many thousands of years ago are as true today as they were in ancient times. There are many lineages, sub-lineages, categories and sub-categories of Chinese medicine but they all share the same goal of holistically relieving human suffering. Shaman medicine, tribal medicine, spiritual medicine, Confucian medicine, Daoist medicine and Buddhist medicine all use their knowledge of meditation, morality, contemplation, astrology, fengshui-geomancy, prayers, incantations, mudras, qigong exercises, qigong energy transmission, acupointing, acupuncture, tuina, massage, chiropractics, guasha, cupping, cutting, herbal, animal and mineral medicines to help sentient beings relieve their pain and suffering to achieve the final goal of enlightenment. Enlightenment is a state of being that is totally free from all forms of suffering physically, mentally and spiritually and all of the Traditional forms of TCM are intended to reach this very state. Doctors of Traditional Chinese Medicine are saints who are motivated by great compassion to understand the nature of reality. By understanding the nature of reality they come to know the root causes of all disease and liberate them at their source. Zhi biao bu zhi ben means to treat the symptom and not the cause, which is a common Chinese saying about western medicine and western culture. However, Traditional Chinese Medicine itself is becoming so westernized that it has ended up suffering the same fate of treating the symptoms and not the cause. Amongst many TCM practitioners worldwide there are a growing number of people who are taking TCM back to the future. They find that the TCM they learned in college is not enough to address the existential question of why diseases exist in the first place. So, they seek authentic masters of the ancient wisdom traditions to re-integrate the deeper esoteric teachings of TCM that were taken out through the westernization of Traditional Chinese Medicine decades ago.

Traditional Chinese Medicine has many historic roots and branches. In the West store front Traditional Chinese Medical clinics are popping up everywhere but most of them should really be called Modern Chinese Medicine clinics not TCM clinics. Modern Chinese Medicine has its deepest roots in ancient China but its modern roots began in the Eight Invading Nations Period of the nineteenth century. When Europe and America invaded and occupied China along with their occupation came their influence. In 1911 America overthrew China and tried to finish them off like the American Indians but China was too vast to fully conquer. After exhaustive decades of war Chairman Mao Zedong finally liberated China from western imperialism in 1949 and exclaimed that for China to survive it would have to modernize like the West, which included TCM or perish like the American Indians did. The new Communist government built massive universities and hospitals to develop its western medical institutions and because Chairman Mao loved TCM they promoted its modernization as well. To follow the western model they took out most of the Chinese religious and esoteric aspects of TCM and kept them hidden for their own use. Then through modern scientific development and clinical research TCM became fully westernized. The westernization of TCM made it very presentable to the western world but it lost its soul in the process. The true inner power of TCM to liberate suffering from its root gave way to simply harmonizing the homeostatic condition of the body and mind. Instead of curing disease it became a process for disease management. After China reopened relations with the west in the seventies academic TCM professionals went abroad to practice and teach TCM. At first even this watered down version of TCM was scorned by the West as being just a superstition but as it became more popular and integrated into western society the more people got turned onto TCM. Trying to capitalize on the growing market politicians began regulating TCM and building their own versions of TCM colleges and further watered down TCM to better fit into a western model. What was left could hardly be called Traditional Chinese Medicine anymore. Modern Chinese Medicine is a much more appropriate title that is still a very powerful tool for disease management that will have a profound effect on the social health and well being of its new home in the West. Corporate medicine never cures disease anyway, they only manage disease to treat the symptoms and not the root, zhi biao bu zhi ben.

In China there are basically two types of Chinese medicine, traditional and academic. TCM as we know it in the west is really what Chinese call academic medicine and what some people are now calling Classical Chinese Medicine is really Traditional Chinese Medicine. The word classical is only used because traditional has already been taken for what is really Modern Chinese Medicine. Classical has a connotation of so old that nobody uses it anymore like using bone and stone slivers for acupuncture needles or speaking in Latin or Chinese guwen. Traditional has a more appropriate connotation for the non-academic traditions that have survived because they are being practiced relatively unchanged since ancient times.

Academic Chinese Medicine treats the symptoms and Traditional Chinese Medicine treats the root. Traditional Chinese Medicine is called chuantong or lineage transmitted medicine and has barely changed since ancient times. They have been passed down through Daoist, Buddhist, Confucian, tribal and shaman lineages to liberate their patients from the very nature of suffering itself. They are complete systems of health, healing and enlightenment that uses many techniques to support the body, mind and spirit so that enlightenment and liberation from the world of suffering is achieved. By healing the body they heal the mind. By healing the mind they heal the spirit. By healing the spirit the nature of reality is understood. By understanding the nature of reality the myriad diseases are liberated into the vast expanse of pristine awareness. Because these lineage teachings were perfected in ancient times they are timeless and need no elaboration and are not dependent on modernization for their survival. Their truths are as valid today as they were two thousand years ago. In fact, their truths go beyond the time and space continumum so they are not even bound by time or space, which is the ground primordial luminosity that all apparent diseases arise from. All diseases arise within time and space and by masters of TCM bringing their patients to the sublime understanding of the nature of reality beyond time and space their diseases dissolve into their own nature so that pain and suffering never again arise. Just like when the 31st patriarch Sengcan realized the nature of reality his incurable leaporesy dissapeared. Where did it go? Find out and you will know the true potential of Traditional Chinese Medicine. Whether practicing MCM, CCM, or TCM may you and your patients realize the sublime nature beyond all disease!!!

Only by treating the root and not the symptom can disease be cured!!!



Sublime Terma Medicine

Lord Shakyamuni Buddha took rebirth as the immaculate conception know as Padmasambhava. From the intent of the Dharmakaya Buddha Amitabha he gathered the pure light energy of all the Buddhas of the ten thousand directions. While they chanted the Seven Line Prayer Amitabha transmitted that light from his heart center into a lotus flower in Lake Ganakosha, said to be in the Swat Valley of today's Pakistan. From that lotus arose an eight year old magical emanation they called Padmasambhava, the Lotus Born. When the King Indrabuti heard of this little boy made from rainbow light he had to see it for himself. Upon seeing this pure light being of the sambogakaya realm King Indrabuti asked the Lotus Born child where do you come from, how do you survive, and why are you here? The Lotus Born replied, "my parents are Samantabhadra and Samantabhadri, I survive off of the consumption of dualistic fixation and I am here to liberate all sentient beings". The precious Lotus Born Guru in his first earthly words already taught us how to use the medicine that cures all diseases and bestows all enlightened qualities.

By engendering the thought of liberating all sentient beings we turn our minds to the Mahayana Tradition of universal enlightenment. By consuming dualistic fixation we turn our minds to the Vajrayana Tradition of transforming the five root poisons into the the five root medicines. Then when we have learned how to transform poison into medicine, suffering becomes bliss, ignorance becomes wisdom, and samsara becomes nirvana. Then our mind streams enter the primordial wisdom of the non-dual father and mother Buddha Samantabhadra and Samantabhadri. Not all practitioners have really had the opportunity to analyze the Lotus Born's first words on Earth so he went on to expound the eighty four thousand sutric medicines and the six hundred and forty thousand tantric medicines so that all sentient beings could find the right prescription that treats their specific condition and reach liberation from the wheel of birth and death.

To increase the scope and reach of the Lotus Born's teachings he had his wisdom consort Yeshe Tsogyal write down many of his teachings, prophecies, and medicinal formulas to enlighten future generations of practitioners. Padmasambhava and Yeshe Tsogyal then hid these treasures called termas in caves, in solid rock, in waterfalls, in the sky, under trees and in the minds of reincarnating disciples to be revealed in future generations when the time is ripe. For over a thousand years these termas have been revealed at auspicious times and the terma medicines and medicinal formulas that have been revealed have had of course equally miraculous effects. These powerful alchemic medicinals and formulas aren't readily available on the internet yet but they are being prescribed and taught by the tertons, or the treature revealers, of these termas in tantric universities in Tibet, China, and India and even privately in the West. If you have the blessings to partake of this soma, no other medicines confer this depth of sublime well being. May all being benefit!

Terma medicinals are the somatic elixirs that fullfill all wishes!!!



Sacred Relic Medicine

Relics are the miraculous remains of enlightened beings which can be used as objects of worship, to consecrate statues and stupas, to heal disease and to send a disciple's consciousness to the Buddhafields during the dieing process. They bestow miraculous healing powers and transference of consciousness. Enlightened beings leave this Earth in many different ways. Sometimes they disappear into thin air, dissolve into a rainbow, fly into the sky, shrink into small statue size body, and sometimes when they are cremated they leaves behind images in their remaining bones and little round balls called she lizi or ringsels. These little balls sometimes multiply into more and more balls which can be used in many different ways.

In the tantric tradition there are many forms of consecrated medicines called dutsi which uses precious herbal and mineral substances in combination with mantras, incantations and prayers performed at specific times of year to give them full power. Often the master will put some his own hair or fingernails in with the mix so that the recipient can make a deeper karmic connection with him which is a form of guru yoga. Other ingredients that are very powerful include the hair of different masters and dakinis, brain matter from high yogis, Dharmakaya nectar from herukas, the robe of masters like Padmasambhava and different kinds of relics that all bestow healing and liberation. Some are sniffed, smoked internally and externally to purify negative energy, some are taken orally and some are just worn on the body in an amulet to harmonize the energies from the outside.

There is another kind of relic pill called a powha pill which is used to transfer the consciousness when dieing. In China and Tibet family members are already aware of the process or since they are usually worn around the neck in an amulet a passerby would look to see if the dieing or deceased is wearing one. At the time of death these pills are placed in the mouth so that the relics melt and mix with the mind stream of the dieing. The allaya consciousness which usually resides in the central channel of heart center between the baihui point and the huiyin point begins to leave the body. If it leaves the lower part of the body they will go to the lower realms. If they leave the baihui point at the top of the fontanel they will take rebirth in the Buddhafield. By placing the powha relic ball in the mouth the energetic power of the relic draws the consciousness up through the central channel out the baihui point and into the Buddhafield where they no longer have to take rebirth in the six realms of samsara again. Regardless of their level of enlightenment while they're here on Earth they can still reach liberation through using the sacred relic medicines transference of consciousness pill.

Sacred relic medicines have the power to confer liberation from samsara!!!



Sacred Herbal Medicine

There are many divisions of medicine in China but there goals remain the same, to alleviate the pain and suffering of sentient beings. From the gross aggregates to the most sublime forms of medicine modern China combines the best of their ancient traditions with modern research and development to make an extremely effective medicinal environment. Modern Chinese Medicine is primarily based on a combination of their ten thousand year oral traditions, two thousand year written traditions, modern research and pharmaceutical development. They are all combined together to make Chinese medicine as effective as possible. It is quite common for them to combine herbal medicines with vitamins and pharmaceuticals to make a medicine as potent as possible. At the same time it is also common to take spiritual homeopathic medicines that are made from sacred substances and impregnated with mantras and prayers. The vast copious of Chinese medicine is as broad as the gross elements of heavy metals to the sublime elements of mind. Their overall philosophy is that what ever works is what should be used without any corporate or political special interests. Being a Communist government their research and development is not run by insurance and pharmaceutical corporations so what ever is the most effective for the people is what is being used. For instance in 2003 when the Chinese government was developing a SARS vaccine they found that the only successful treatment for SARS was an herbal medicine formual and went into mass production using modern production methods. If a pharmacutical medicine was more effective then they would have used that but in this case herbal medicine was the best. Uniting the duality of ancient and modern medicine into the one taste of Bodhicitta the quality of modern medicine is as noble today as it was in ancient times.

The main classification of Chinese herbal medicine is called zhong yao, or simply Chinese medicine. Zhong means central and yao means medicine. On the outer level zhong refers to China as being the Central Kingdom of Asia and yao as being their medicine or simply the medicine of China, Chinese medicine. Zhong is a logograph which is picture of a box with a straight line through it. On the inner level zhong means the central channel which is the inner most essence of ones being. For most people it is approximately the size of their middle finger. For practitioners of the transference of consciousness it is the size of bamboo. For people who have realized the nature of their central channel it has neither center or circumference. After we died in our last life our allaya consciousness, which is the store house of our mental projections, floated through the bardo of space and due to not realizing the nature of our own minds in the bardo we did not experience enlightened. By not experiencing enlightenment in the bardo we were not liberated from the wheel of birth and death. At the end of our bardo experience, in the bardo of becoming, we became attracted to our future parents with whom we probably shared a recent relationship with and were at that moment in time in sexual union. If we didn't learn how to control the power of our sexual desires in our last life the attraction of our parents copulating brought us into the act and the next round of birth and death was created. When our father's sperm hit our mother's egg the winds of our allaya consciousness entered the womb so that the three main essences of our being came together at once to give us our current life. When we were just a fertilized cell the energy of gestation divided into two our new central channel was created and we now had life. The five wisdom energies then pushed our father essence to the crown of our head at the top of the central channel and pushed the mother essence to our navel at the bottom end of the central channel. At the same time all of our essences, channels, nerves and winds developed the subtle and gross elements of our minds and bodies. The five elements of the wisdom energies in their five dakini emanations still exist as the divine nature of our central channel. All of our experiences in life are processed and stored in the allaya consciousness and the central channel and will continue to reside there until the future dissolution of our present physical aggregates.

Yao means medicine. The top radical of the character is the logograph of grass so that what ever the character conveys will be based on an herbal root. For instance the character hun means to mix but it has a herb root radical. Some modern people mistakingly think it means Buddhist can't eat meat mixed with their vegetables but what it really means is that Buddhist can't mix their vegetables with the nine hun herbs that cause mental disturbances. These herbs are garlic, onion, scallion, leeks, jiu beans and so on. Though the top radical on the medicine character yao means herbs the main character of the logograph means bliss. Bliss is the harmonizing, enlightenment and liberation of the gross and subtle elements. Bliss is nirvana, bliss is Sukhavati, bliss is the nature of Amitabha and the Buddha field of the Medicine Buddha that resides above the father essence on the crown of our heads. Bliss is our true nature. So, what yao medicine really means is a material substance that enlightens and liberates sentient beings from the samsaric existence into the supreme bliss of nirvana. Zhong means enlightenment and liberation, and yao means enlightenment and liberation. Together it means that the goal of Chinese medicine is to allow all sentient being to realize the healing bliss nature of their own minds.

Another classification of Chinese medicine is cao yao which means herbal medicine. Today cao yao is used more in reference to herbs that are used in peasant and religious medicine. It is usually grown wild and has more subtle, sublime and spiritual qualities. Dao yao means Daoist medicine. Fuo yao means Buddhist medicine. Shen yao means spiritual medicine but is not necessarily Daoist or Buddhist specific. It's often used by shamans or medicine used in other religions. What makes them different is that they are impregnated with mantra, prayer and consecrated energy. Some of today's Chinatown academic medicine practitioners will use the term shen yao to represent the depth of their medicinal skill but they probably didn't pray over them. Zang yao is Tibetan medicine which is becoming very popular now that they are being processed and packaged for wide distribution. Cheng yao means patent or packaged medicine. Wan yao is herbal medicine balls. Li yao is herbs placed in capsules. Jiu yao is herbs made with a wine or alcohol base. Chong ji means freeze dried granules. Xi yao means western or pharmaceutical medicine. Regardless of what type of medicine is being used if the doctor giving you the medicine has the thought of your enlightenment and liberation from the wheel of birth and death then it become spiritual medicine.

Of all the form of medicine perhaps one of the most important and most powerful is the amrita of the Medicine Buddha. We are all familiar with taking the wine blood of Christ as a sacrament to purify our sins. Even though it's probably just Manachevits the preacher bought down at the local liquor store it has the power to confer the blessings of Christ. These blessings can heal many of the subtle and gross elements and cure many mental and physical illness's. The more faith and power the preacher has the better the result and often the more faith and power the students have the better the results. The amrita of the Medicine Buddha that is commonly given out by spiritual masters in China and Tibet also invoke the same aspirations of Bodhicitta, to liberate all sentient beings. Tibetan amrita or dutsi contains many powerful medicinals as well as sacred substances such as hair, nails or other parts of the master's body and then impregnated with lots of mantras and prayers. Where Christians drink the blood of Christ and eat the flesh symbolically tantric Buddhists actually do eat a part of the body of their master who is a living Christ and the blessings of sudden enlightenment immediately dawn upon them. This state of mental and physical perfection is know as the state of the tathagata, the bliss gone ones who reside in suchness. The bliss medicines of the Medicine Buddha have the power to confer immediate liberation. Many practitioners who have taken this medicine has obtained the rainbow body where the medicine completely purifies the physical and mental aggregates so that it turns into a rainbow apparitional form such as an angel or dakini. Gatuo Rimpoche at the Gatuo Monastery in White Jade County has already led over ten thousand disciples to accomplish the rainbow body in this current generation of practitioners so it's not as uncommon as you might think. Many tantric practitioners are obtaining the rainbow body as we speak. The Chinese government puts out a book every now and again of people who have obtained the rainbow body and there are many. Others might go through spontaneous cumbustion, immortality, or just fly into space like Tsewang Ringzin during the Cultural Revolution. The founder of the Zen Sudden Enlightenment School, the incomparable Master Huineng, took a concoction of herbs before he went into pari-nirvana and he is still sitting in pure samadhi at the Nanhua Temple in Canton one thousand three hundred and one years.

The medicine of the Bliss Gone Ones liberates being from the wheel of birth and death!!!



Patent Herbal Medicine

As the Chinese have evolved into a high-tech manufacturing nation the accessibility and quality of their patented herbal medicines has also increased dramatically. Traditionally a doctor would give a patient a prescription and if he didn't have the herbs they would have to go out and pick it themselves which takes a lot of time and effort. Japan was oddly enough was founded the same way. The Emperor Qin shihuang was told by his herbalist that he should send an armada to the Land of The Rising Sun to obtain an herb of immortality. He sent one thousand men and one thousand women to Japan, which logographically means Land of Rising Sun, and they stayed there creating the base for traditional Japanese culture. Today with mass manufacturing capabilities and mass transit systems fresh patent herbal formulas can be grown in green houses and shipped overnight just about anywhere in the world.

The proper way to take herbal medicine is to be examined by an herbalist who has the ability to diagnose the syndrome of the disease based on the analysis of the patient's symptoms. In the Emei Sudden Enlightenment External Energy Diagnosis System and other spiritual traditions an herbalist doesn't have to analyze the symptoms of the disease because they percieve the disease directly. Then after the disease has been diagnosed the herbalist should have the experience to know which herbs and formulas are best to treat the syndromes and the symptoms of the patient harmonizing the imbalance of the disease. herbalists prescribe specific herbs for a patient's specific syndromes that are unique to them individually. Then the symptoms of the disease should return to the empty nature of mind and hopefully the experience will not arise again. Like snow flakes no two people are alike. People with apparently the same symptoms should not take each others herbal medicine. Even though they might have the same symptoms their syndromes might be vastly different requiring a different medicinal protocol. For instance one person might have a stomach ache from a hot syndrome and another person might have a stomach ache from a cold syndrome. They both have the same symptoms of a stomach ache but the syndrome that caused their stomach ache is exactly opposite. To cure a hot stomach ache you use a cold formula and to cure a cold stomach ache you use a hot formula. By using the antithesis element to balance the disharmony of their yin and yang diseases subside back into the ocean of emptiness. If you give a cold formula to a person with a cold syndrome the stomach ache will get worse, and if you give a hot formula to a person with a hot stomach ache, the stomach ache will get worse. So, to harmonize the balance of yin and yang or taiji state back into the stainless state of wuji is the most important treatment protocol for practitioners of sacred herbal medicine.

The preparation of herbs is also an important aspect of herbal medicine. Where they are grown, when they are picked and how they are cooked all have a specific protocol to follow. Wild herbs that grow on sacred mountains are the best. Herbs that are organically cultivated are good and herbs that are grown with chemical fertilizers and pesticides are unfortunate. Different herbs are best picked during different seasons. Chongcao for instance is a worm that is harvested during the gestation process just before they turn into a butterfly. If they are not picked at this time there is no medicinal effect. There are many methods of preparing the herbs too. The most common way is to boil them in water, make a concoction with alcohol, grind them into powder, take them in a pill form or freeze dry them into granules. There is a saying, "water goes to the stomach but alcohol goes to the channels". That means that taking herbs made with alcohol goes to the channels faster than other forms of medicine. The best thing about patent formulas are that they are already prepared for us and are ready to take as soon as we need them. They might not be exactly specific to our yin/yang, five elemental and bagua disposition but their fast and effective and can be often taken based on symptoms alone.

In the modern world herbal traditions are changing fast and even disappearing all together. The western herbal traditions have already disappeared and the FDA/pharmaceutical corporations of the USA are trying to do the same to Chinese herbal medicine. Another problem is that Americans have a tendency to over do things which gives the government an excuse to continue to limit our herbal freedom. For instance Mahuang (ephedra) has been used in China since ancient times and was one of the first herbs written about in the Yellow Emperor's Internal Classic of Medicine written in 220 BC. Everyone in China knows we can't take more than six grams of mahuang or we'll have a cardiac arrest. They also know we can't drive a car after drinking six bottles of alcohol or we'll get into an accient. Many Americans have abused mahuang trying to loose weight, increase their weight lifting power, in athletic competitions, or just to get high and several people have died as a result. In 2004 that was the excuse President Bush used to throw out the baby with the bath water and made Mahuang illegal. They've made many herbs illegal and even majiao which is only a spice used in Sichuan restaurants. As the US government is making herbal medicine illegal an untold amount of Americans die every day from over, under or cross medication using pharmaceuticals prescribed by their physcian. Corporate farms are using even more growth hormones, chemical fertilizers, pesticides and other toxic substances than ever before and the fried foods in fast food restaurants have more carcinogens than any other type of ingested materials. Hopefully someday freedom will come back to America and the wisdom traditions of herbal medicine will flourish once again.

Bellow is a small list of patent herbal formulas that might harmonize the imbalance of a disease you might be suffering from. This is only a list of over the counter patent formulas that you can buy at any Chinatown herb shop or grocery store. The best thing to do is get an herbal diagnosis and follow the instructions. If they work then let experience be your guide.
May all beings benefit!!!

Cold and Flu; yinqiao VC, ganmao ling, ganmao chongji.
Cough and sore throat; louquat syrup, Beike pills, Louhan guo.
Constipation; wu ren wan.
Food stagnation; Shanzha Food poisoning; qi dai wei bing chongji.
Parasites; hua chong wan.
hemrrhoids; huai jiao wan.
Lower back pain; liu wei di huang wan (yin).
Impotence; hai gou wan (yang).
Ringing in the ear; san bian hai guo wan.
Edema in the legs; hai gou wan.
Edema above the waist; wu pi wan.
Diabetes; xiao ke wan.
Poor blood; si wu wan.
Feminine fertility; bai feng wan.
Minstrel regulation; bai feng wan.
Menopause, bai feng wan.
Right side abdominal pain; shouwu pian.
Left side abdominal pain; xiang fu liu wei di huang wan.
graying hair; shouwu pian.
Hair loss; sheng fa wan.
herpes outbreak; long dan xie gan wan.
Heart palpitations with heavy breathing; tian wang bu xin wan.
Insomnia; suan zao wan.
Heavy insomnia; an shen wan.
Acute internal bleeding; yun nan bai yao
External bleeding; jin mao or yun nan bai yao.

Herbal medicine harmonizes the body and mind!!!



Curing Disease With Five Daoist Mudras

All of the gross and subtle phenomena that exist in the world can be classified into five elements. Nothing in creation exists outside of them. There are three levels to the arising phenomena of creation. The inner and outer are bound by the five elements and the secret level is like space pervading all of the five elements and the entirety of existence. It is neither bound by or apart from all of the worldís phenomena. The outer level phenomenaís characteristics are people places and things. They can be physically manipulated through the movement of matter generated by the inner level of mental activity. The inner level phenomenaís characteristics are thoughts and they can be manipulated through the movement of other thoughts and dreams as well as being physically manipulated by the outer level. The secret level canít be moved because it is pure spacious luminosity that is not bound by matter or thoughts yet is the essence of all matter, thoughts and dreams. It is not arising, not ceasing, neither exists nor does not not-exist. It is beyond gross matter and subtle thought energies yet encompasses all gross matter and subtle thought energies simultaneously. When mediators meditate they are trying to allow their minds to rest from the weariness of their material existence and thought patters and enter the spaciousness of the secret levelís intrinsic awareness. To allow us to rest our physical and mental aggregates into this spacious luminosity we need to develop good physical and mental health. By developing good physical and mental health our five elements harmonize so that the space that they arise from can be easier to experience. Once we allow our bodies to relax into the experience of the harmonized five elements our physical and mental aggregates transform into the five wisdom lights of the rainbow body.

Common people who havenít explored the inner sciences of mind like to divide our physical and mental bodies but in fact they are inseparable. Manipulating the body is manipulating the mind and manipulating the mind is manipulating the body. They are as inseparable as the clouds and the sky. People might say they have a physical problem but this physical problem without a doubt has a direct relationship with their mental state, and their mental state has a direct relationship with their physical condition. Thatís why sacred medicine practitioners can manipulate the body through the mind and the mind through the body. Body is mind, and mind is body. The Mind beyond mind is the essential nature of the body and its mental aggregates and practitioners who can rest their minds and bodies into the vast expanse of their Mindís true nature treat both body and mind simultaneously when addressing any issue.

All phenomena appears to us like a rainbow arising from the emptiness of sky like mind. The five wisdom energies manifest from the five directions of the vast expanse of minds true nature. The five colors with their five qualities appears to us through the five senses of the eyes, ears, nose, tongue, and body in the form of sights, sounds, smells, tastes, and feelings. The five wisdom energies are transmitted through the five sense organs into the five viscera channels and processed by the five viscera organs kidneys, liver, heart, spleen and lungs. Their process is known as the five shandhas of forms, feelings, perceptions, impulses are consciousness. As phenomena arise we divide them into good, bad or indifferent. The yin-yang balance or imbalance of the particular organ that receives the channeled energy will determine whether the energy is desirable or undesirable, good or bad, medicine or poison. After the body/mind contemplates the quality of the energy we act upon our experience and solidify it in our conscious karma bank called the Alaya Consciousness. Karma is our self-created cycle of projected experiences in the world in which we live.

Diseases occur when karmic energies become stagnant in our channel systems. The space inside of our bodies is as vast as the space outside of our bodies. In fact there is no inside or outside, there is only space. If you look at yourself under a microscope or from other relative perspectives you will find that there is no thing that you can truly call your self. There is no permanent identity which to place the label of self upon. Where do you draw the the line of protons and electrons that you can say this is my self and that line of protons and electrons is not my self? The egoís delusion of an atomic structure called self is pure ignorance and the mother of all diseases. From the delusion of self we generate the dualistic fixation of the five root poisons of root ignorance, greed, jealousy, pride and hatred but in fact all of these emotions are nothing but space as well. If they had a solid reality then you could just give them to me now and I could cure you of all your diseases. However, you canĎt really find them because they donít really exist. People who are deluded into thinking that they really exist experience them due to the ignorance of their own spacious rainbow body, which is vast as the sky and free from all contrived conditions.

As the cosmic winds of space traverses our universe a person whoís mind has become empty through mind science and meditation will neither cling to the karmic winds of arising phenomena nor reject their karmic winds leaving their bodies and minds wide open. When people are wide open there is no place for diseases to grab a hold of. When people are stuck on the belief that they actually exist apart from the karmic winds of their habitual tendencies they have an immediate aversion or attachment to whatever arises and these winds get stuck in that place in their channel system. If we had no attachment or aversion the wind would just blow right through us leaving no trace behind. If we see a beautiful girl or boy we go yea, Iíd like to go with them. That attachment then travels the liver channel to the liver organ and it gets stuck there stimulating a women and creating a hard on for men. If itís not released then the disharmony will create disease. When we see a psycho-maniac heading our direction and we think they are getting ready to beat us up that wind traverses our kidney channel to the kidney organ and gets stuck there making us urinate on ourselves out of excessive fear. The subject-object energetic connection between our attachments or aversions to the arising phenomena of our own karma creates all of the diseases we experience in our lives.

How we respond to attachment and aversion depends on the strengths and weaknesses of our five organs, five channels, five karmic winds, five types of arising phenomena, and which of the five skandhas they are currently in. Thatís why we all physically and mentally react so differently to differing arising phenomena. Thatís why we all see things differently even when weíre looking at the same apparent object. Thatís why we all have different opinions about the world. We can often see dramatic changes in our reactions to arising phenomena when we have an acute physical change. Thatís why we feel differently before sex and after sex (kidneys), before menstruation and after menstruation (liver), before breaking up and after breaking up (heart), before a jog around the block and after a jog around the block (lungs), before a diabetic attack and after a diabetic attack (spleen). Again there is no difference between body and mind. Body is mind, and mind is body. But, because we have the delusion of self as the phenomenal world changes around us our physical and mental bodies change with it. Thatís why people get crazy during a full moon, feel happy in the sunshine, and all weather and astrological conditions change our physical and mental state. That is also how a fortuneteller can predict the future.

To harmonize our physical and mental conditions with the outer, inner and secret levels of arising phenomena we can use the five mudras to treat the five classifications of disease. In the True Golden Dragon Door School of Daoism there are 14,700 mudras, mantras, and poems that all lead to the realization of the outer, inner and secret levels of the Dao. Unless you are fluent in the Daoist Chinese language it would be impossible for you to understand the poem but here are pictures of the mudras for you to practice in accordance with your particular conditions and see if they help you out. They should treat your physical and mental conditions while expanding your mind into the realization of the Dao. Bellow are the five organic elements with their corresponding conditions and mudra to harmonize them. May all beings benefit as a result.

Water

Kidneys, sit facing north from 11-1am.
Fear
Anxiety
Jealousy
Recklessness
Water metabolism
Edema
Night sweats
Nocturnal emissions
Nocturnal urination
Uncontrollable urination
Lower back pain
General weakness
Weak urine bladder
Kidney stones
Kidney cancer
Weak loins
Weak bones
Weak knees
Weak teeth
Weak hair
Weak hearing
Ringing in the ear


Wood

Liver, sit facing east from 5-7am.
Mental activities
Moody
Anger
Aggression
Hatred
Depression
Insomnia
Lots of dreams
Weak blood
Alcohol abuse
Belching
Poor digestion
Jaundice
Hepatitis
Loss of hair
Gray hair
Right side pain


Fire

Heart, sit from 11-1pm.
Pride
Melancholy
Anxiety
Insanity
Insomnia
Delirium
Dream disturbed sleep
Higher mental functions
Perspiration
Withered hair
Pale complexion
Heart disease
Arrhythmia
High blood pressure
Low blood pressure
Stroke
Stroke paralysis


Earth

Spleen, sit any direction, any time.
Pensiveness
Canít make a decision
Deliriousness
Lassitude
Distension
Poor appetite
Poor digestion
Loose stool
Weak abdomen
Gas
Weak muscle tone
Wasting
Diabetes


Metal

Lungs
Greed
Grief
Hysteria
Cough
Wheezing
Asthma
Hard swallowing
Chest pains
Lung cancer
Breast cancer
Weak qi circulation
Weak blood circulation
Poor qi regulation
Pale complexion
Spontaneous sweating
Speech loss

The space inside of you is as vast as the space outside of you. We are all just space!!!



What Is A Buddha?

Buddhism is growing in the West as the great Nirmanakaya Buddha Padmasambhava prophesized over one thousand and three hundred years ago in the seventh century during the reign of the Tibetan King Trisong Detsun. There are a dozen different Buddhist countries, with hundreds of different Buddhist schools and millions of different Buddhist teachings that all point to the one essence of what a Buddha really is. A Buddha is the nature of your own mind. To really know what a Buddha is you have to know your own Buddha nature. Buddha nature can be described, pointed to and even written about but the true Buddha nature lies beyond words, thoughts, ideas and all contrived notions of Buddha. The Buddha beyond Buddha is the real Buddha. A Buddha goes beyond history, psychology and religion, in fact it goes beyond all conceptions and encompasses all conceptions simultaneously. Just enter the nature of your own mind and you will find out what a Buddha really is.

During the Golden age the spiritual capacity of sentient beings were higher and many people who came in contact with just one master, teaching or mantra achieved spontaneous enlightenment. At that time the minds of people were more open, pure and less distracted so that realizing their own true nature was easier. Today we have been born in a fortunate eon and place where Buddhas have appeared and illumined beings. Now we are in the later end of this fortunate eon called the Dharma Ending Age where moral decay and distractions from meditation are growing stronger while the light of the teachings are growing weaker. Even though a vast copious of these teachings can be found in the bookstores and libraries of every town in the West and on the Internet in every country the people realizing this knowledge is still few and far between. Even the countries of the East are being distracted by the modern attractions of the West making it very difficult to preserve their own culture and wisdom traditions. Generally speaking even though the potentiality of spontaneous enlightenment still exists in all sentient beings it has become a rare occurrence. In todayís society most people have to spend a lifetime of cultivation just to counteract or transform the distractions of this modern life.

All sentient beings from an insect on a single blade of grass to the highest wisdom of Samantabhadra are all Buddhas. The bum on the street, the crack head with a gun, the serial rapist, the kids at school, the people at work, the preachers in the church, the CEOs of global corporations, presidents and all sentient beings regardless of race, education, wealth or social status are all Buddhas. In fact all of the animals and vegetables at the market place to the grass, trees, mountains, the four oceans the four continents, planets, solar systems, and all of the phenomena in the entire universe are all Buddhas. Since all phenomena arise from the mind and the mind is the primordial Buddha then all things that are contained therein, arise from, descend to or manifest from are all Buddhas. The essence of all sentient being is their Buddha nature. Their own Buddha nature is the very same Buddha nature as the Buddha Amitabha, Shakyamuni or all of the historical Buddhas of the ten thousand directions. There is no difference. The essence of our minds are all the same. Another way to put it maybe is that if God created everything, then everything must be God.

If God created everything, then everything must be God and who would disrespect or kill God? Well thatís what we do every time we act unkind to others. If we maintained the view that all beings are God we would only have total respect for each other, would never cause any harm to each other and only try to help each other because thatís how we treat our Gods, Buddhas or saints. To go to church on Sunday and then ask our children to go and kill people in other lands on Monday is a slap in the face to God. If we realized that when we kill our brothers and sister that we are really only killing God, and that killing God is really just killing ourselves, why would we continue to commit such ignorant suicide? When we donít recognize all people as the living expression of God, Buddha or the yidam diety, then divisions arise in our minds, these divisions lead to greed, greed leads to jealousy, jealousy leads hatred and hatred creates all of the suffering in this world. The only medicine for the worldís ills and suffering is by transforming our minds through the view of seeing all people as God or the Buddha. When we do that we will only see unity, and unity leads to compassion, compassion leads to equanimity, equanimity leads to love, and love cures all of the worldís ills and suffering. Do you personally want love or do you want hate in your own life? Whether you receive love or hate in this world is solely up to your own capacity to love or hate. Love others and others will love you. Hate others and others will hate you. So, whether your experience in this world is one of love or hate is solely up to your own ability to love or hate. Whether people love you or hate you is all up to you. Buddhists donít believe in an external God that creates our experience in life. Buddhists believe in karma and that all people create their own experience in life. If you experience hate or love in this life you canít blame it on God, it is solely your own creation. By taking responsibility for our own karma and the worldís ills and suffering we can transform the entire world into a heaven where only love, compassion and wisdom exist.

By adopting the view that all being are the divine expression of the infinite one all negative actions would automatically cease and we would immediately start acting in accordance with our own Ten Commandments, Koran, The Eight Fold Path, the Six Parimitas, the five precepts etcÖ without having to be told to do so. It would be an automatic response to the realization. If it is hard to see at first then begin with the three aspects of cultivation morality, meditation and wisdom. By following the teachings of the Enlightened Ones the truth of the universe will reveal itself and Heaven will descend unto the Earth.

The way to end all conflicts and allow Heaven to descend unto the Earth is to simply meditate and be disciplined in following our own religious principles for their very essence is all the same. If we are Christian then that means we should act Christ like. If we donít act Christ like then can we really call ourselves Christian? And, if we arenít really Christians then can we complain about the suffering of our own world? Christís message was to act with forbearance. If we donít forgive those who trespass against us, if we donít take on the sins of our brothers and sisters how can we really call ourselves Christians and expect Heaven to reunite with the Earth? Whether world peace is a reality or not is really up to us.

As Buddhists If we donít stay neutral to the phenomena arising from the karma of our own minds can we really call ourselves Buddhists? If we donít renounce negativity, if we donít rest in the empty compassion of arising phenomena, and if we donít view all sentient being as the divine deity of the infinite mandala how can we call ourselves Buddhists? And, if weíre not Buddhists how can we save ourselves much less anybody else?

Regardless of the different religions and enlightened traditions their essence remains the same. Regardless of the apparent differences or sameness of varying religions the people that follow them are still all the same. Regardless of what religion we are we all want happiness and nobody wants suffering. If you asked anybody if they wanted to leave their suffering behind and to experience Heaven right now nobody would refuse. Well, following the path of morality, meditation and wisdom is the only thing that can deliver us from the world of suffering and allow us to enter the world of Heaven. That doesnít just mean keeping the idea in mind but actually having the discipline to practice it continuously. Unwaveringly follow the precepts, donít kill, don't lie, don't steal, don't engage in harmful sex, and don't get so intoxicated that you commit all the above in one nights stupor. Sit on the meditation cushion for a few hours every day and donít say you donít have the time. Time is all you have. If everybody just used their TV time for meditation we'd all be enlightened already and the world would be a lot more entertaining as a result. Then as the experience of wisdom begins to dawn unwavering faith will grow in our mind stream bearing the fruit promised in all of the teachings of the Enlightened Ones.

View all beings as a Buddha and Heaven will descend upon the Earth!!!



Characteristics and Attributes Of The Divine

The experience of divine beings in our life arises from the divine nature of our own wisdom mind. Because we have a divine nature divine characteristics come to our experience of life in the form of heavenly beings. These characteristics and attributes reflect the wisdom of their teachings. The characteristics of divine beings are how they appear in this world. Their attributes are what these characteristics mean. Every being is a Buddha and has divine characteristics themselves. We all have a head, eyes, ears, nose mouth, arms, legs, and so forth and so do all of the divine beings. It is because we appear in this world with such characteristics that divine beings also appear in this world with such characteristics so that we can communicate. All phenomena in this world have an outer, inner and secret meaning. Their outer meaning is how their characteristics appear to us. The inner meaning is their attributes that convey a cognitive message. The secret meaning is their essential wisdom nature.

People who are educated in the wisdom traditions know the meaning of these characteristics and attributes and when they see them at the temple, at a friendís house or in passing they automatically receive their teachings and blessings. When they appear to us it is because that is the teaching and blessing that we need at that time. Buying a statue of the Buddha has become very popular amongst people of the West even if they arenít a Buddhist or even have much of an idea of what a Buddha is. They just see someone sitting in meditation and it makes them feel good so they buy it and put it in their house for good luck. This innate feeling reflects the divine nature within themselves that calls out to be experienced externally. Statues of divine beings are an external representation of a particular teaching. For instance Jesus on the cross means forbearance and deliverance. Buddha with his hand touching the ground means discipline and enlightenment. When a craftsman creates the image from his own wisdom mind it already has a spirit. When it is consecrated then it has wisdom light. That is why devout people develop relationships with what would otherwise be just a piece of wood, clay, porcelain or metal.

Shakyamuni
Characteristics, Turn the wheel of Dharma mudra.
Attributes, Spreading the light of the teachings.
Characteristics, Earth touching mudra.
Attributes, Path and fruition.

Amitabha
Characteristics, Great completion mudra.
Attributes, Resting in the nature of the Dharmakaya.

Medicine Buddha
Characteristics, Blue and holding a medicinal plant.
Attributes, The medicinal power of the Dharmakaya, and
the three medicines of love, compassion and wisdom.

Avolikitshvara
Characteristics, At ease.
Attributes, Resting in the prajnaparimita.
Characteristics, Four arm.
Attributes, Lotus family of Buddhas represents purity, crystal mala represents the nature of mind, empty yet reflects what ever is in front of it. Jewel represents the preciousness of the wisdom teachings.
Characteristics, Holding a baby or book.
Attributes, Fertility or scholastics.
Characteristics, Thousand arm.
Attributes, A thousand ways to liberate beings.

Manjushri
Characteristics, Riding a lion while holding a sword.
Attributes, the lions roar of the prajnaparimita and the wisdom that cuts through dualistic fixation.

Samantabhadra
Characteristics, Riding a six tusk elephant holding a scepter.
Attributes, the six tusks pierce the six-realm world with the six parimitas and the scepter of skillful means.

Padmasambhava
Characteristics, At ease in the magical display.
Attributes, At ease posture represents being comfortable in all situations. Eyes wide open represents seeing things as they really are. Wrathful eyes pierce through all obscuration to perceive reality as it really is. Bindu in the forehead represents perceiving the three kayas simultaneously. The vajra in his right hand represents indestructible wisdom. The skull cup vase represents the immortal elixir of the fruit of the teachings. Three robes represent his mastery of the inner, outer and secret teachings. Sun and moon crescent on his hat represents mastery of the highest teachings. Victory banner on hat represents victory over all obstacles. Vulture feather on top of hat represents the unity of the highest view and moral conduct. The trident represents the power of the wisdom dakini to destroy the three root poisons. The three skulls represents mastery over the illusion of time. The sphere represents the dharmakaya. The crossed vajras represent mastery over the four directions. The victory banner represents the victory over all obstacles.

Vajrakilaya
Characteristics, wrathful.
Attributes, Embroiled in the flames of compassion he is blue which represents the dharmakaya. United with his consort represents the unity of duality. His four legs represent the four imeasurables. Six arms represent the six parimitas. Nine prong vajra represents the nine yanas. The five prong vajra represents the five wisdoms. The heap of fire represents his ability to burn away obscurations. The trident represents the destruction of the three root poisons of ignorance, greed and hatred. The purba represents the destruction of demons. Three heads represent the three vase channels, three kayas love, compassion and wisdom. Skull crown represents the five Buddha families. Skull garland represents victory over time. Tiger and elephant robe represents his power. The consortís skull cup represents the immortal elixir. Her knife represents cutting through dualistic fixation and discursive thinking to destroy the ego.

There are thousands and millions of characteristics and attributes of the mindís arising phenomena. When you begin to realize that they are all just symbols of the divine nature then you will begin to understand the wisdom of mahamudra.


Shakyamuni


Amitabha


Samantabhadra


Vajrakilaya


Avolikitshvara


Manjushri


Padmasambhava

Recognizing all appearances as divine symbols is the wisdom of mahamudra!!!



The Six Perfections

The Perfection Of Generosity, Dana Parimita
the practice of the Perfection of Generosity is a complete path to Buddhahood. Even though our true nature is Buddha nature, what makes us fall short of realizing this Buddha nature of ours is our fixed identification to a concrete concept of self. Because we have this rigid delusion of a self our ego grasping, discursive thinking and actions generate the five root poisonous emotions of ignorance, greed, hatred, jealousy and pride. These five root poisons have created the karmic winds of our past, current and future existence. So, to perfect the practice of generosity these are all the things we need to offer up in order to realize our true nature, reach enlightenment and liberation from the wheel of birth, death and rebirth. Giving up ego clinging, dualistic fixation, discursive thinking and poisonous behavior is the perfect act generosity.

To counter the five root poisons we give them the antidote of the five root medicines of love, compassion, wisdom, rejoicing, and repentance to cure all of the diseases of the world. We offer wisdom to cure our ignorance so that we can rest in our true nature free from the delusions of self. We offer compassion to cure the self grasping actions of greed. We rejoice in the merits of other to cure our jealousy. We repent of own lack of wisdom to cure our pride. We offer love to cure our hatred and prevent rebirth in the hell realms. The perfection of generosity is the wish fulfilling jewel of our own true nature, our Buddha nature.

Poverty is the karmic result of the lack of generosity. Wealth is the karmic result of generosity. The four types of wealth are the wealth of money, wealth of protection, wealth of dharma and wealth of wisdom. If we give money freely without the thought of reward we will become financially prosperous. If we give protection freely without the thought of reward we will become physically healthy. If we give dharma freely without the thought of reward the Buddhas and bodhisattvas will come to teach us directly us and we will become enlightened. If we give wisdom freely without the thought of reward we are actualizing Buddhahood and will become completely liberated from the cycles of death and rebirth.

Through the practice of generosity we become wealthy but as the fruition of wealth arises it can easily become a source of great evil if not regenerated in generosity and grounded in the practice of the six perfections. That's why Chinese restaurants always throw in a free egg roll, soup or coke so that the act of generosity will help neutralize the karma of business. Besides basic food, clothing and shelter we really don't need that much to live a happy life. But, our minds are constantly distracted with its identity, grasping, and discursive thinking. From our basic biological needs we swiftly move into needing more money, faster cars, larger houses and more entertainment. The distractions of this material world blocks our natural radiance and eventually leads to further suffering.

To reverse the polarity of our identity, grasping, discursive thinking and the cycle of poverty we need to develop the perfection of generosity. By spontaneously giving what ever we have to who ever needs it without thought of reward the negative polarity of our energy flow will turn positive and the true wealth of health, healing and enlightenment will begin to arise in our experience of life. The more we give, the more we clean out. the more we clean out, the more our divine light begin to shine. After the divine light begins to shine complete enlightenment will dawn. Once enlightenment dawns in our mind stream liberation from cyclic existence will be achieved.

The Perfection Of Morality, Sila Parimita
The practice of the Perfection of Morality is a complete path to Buddhahood. The five basic precepts of the Buddha Dharma is no killing, no lying, no stealing, no sexual misconduct and no intoxication. The Hinayana view is that by renouncing this activity practitioners won't create any negative karma, and the absence of negative karma is itself the Buddha field of positive virtue. The Mahayana view is to abide by the precepts using skillful means and wisdom. By avoiding dualistic fixation and taking the middle way the second level of the precepts might change for the benefit of beings. For instance, if a medicine to treat a disease is made with alcohol then we should still take it for it benefits beings. If a crazy man goes into a post office with a gun we should take it away from him to protect sentient beings. The Vajrayana view is to rrealize that even the antithesis of the precepts are the deity's infinite mandala. There are many vows and precepts which should be followed according the instructions given by the preceptor. The monastic vows, the lay vows, the Bodhisattva vows and the tantric vows are all the fundamental skillful means of the Buddha Dharma to ripen sentient being into the wisdom realization of their own Buddha nature.

The Perfection of Patience, Ksanti Parimita
the practice of the Perfection of Patience is a complete path to Buddhahood. Having the patience to allow all phenomena to flow through the mind without grasping at any of them all things and all situation become automatically liberated into the vast expanse of mind's true nature. The practice of patience is necessary in learning how to deal with our life's experiences so that they can be thoroughly contemplated by the mind that seeks liberation. As life's experiences arise in our mind stream if we have the patience not to get attached to them we will not develop any karma, and when the experience of any given phenomonea ends, there will be no suffering as a result. This state of non-attachment and non-suffering is the ultimate nirvana which is free from all contrived notions of self and suffering. It is the calm abiding that generates insight and wisdom, enlightenment and liberation. The Karmapa has demonstrated his patience by taking rebirth in this world system seventeen times for the sake of sentient beings.

The Perfection of Discipline, Virya Parimita
The practice of the Perfection of Discipline is a complete path to Buddhahood. To discipline the body, speech and mind so that everything we do, say and think leads to the enlightenment and liberation of sentient beings is the Perfection of Discipline. Quite often at work, in traffic or at home negative thoughts will arise. Through the Perfection of Discipline we maintain the view that all of life's experiences comes from our own minds and without countering, arguing, or fighting back we simply allow the experiences to dissolve back to where it came from, the vast expanse of our own minds. Not attaching ourselves to an impermanent situation all issues solves themselves by simply leaving them alone in suchness. By leaving them alone they are liberated in the beginning, stay liberated in the middle and and become liberated in the end. By keeping the perfection of discipline of non-attachment all arising karmas are dissolved back into themselves without a trace breaking the very chain of its existence.

The Perfection of Meditation, Dhyana Parimita
The practice of the Perfection of Meditation is a complete path to Buddhahood. Dhyana is more commonly known as Zen and their practice is meditation. If we spent our time in meditation then we would have no time to create the karma of birth and death. When Bodhidharma went to China they didn't accept him at first so he went into a cave retreat above the Shaolin Temple. He cut off his eye lids so that he would never lose concentration. He did not eat, drink or sleep and just sat fully absorbed in Dhyana meditation for nine years straight. He was so absorbed that birds nested in his hair and local hooligans shot poison darts into his body. Many monks also visited him and requested teachings but he just sat there in total calm abiding. People with a mundane view thought he was crazy. People with an experienced view thought he was very powerful. People with a realized view understood that he was teaching the Perfection of Meditation. whether we are sitting, standing, walking or laying down if our minds are resting in the perfection in meditation then no matter what we do we are not creating the karma of birth and death. As the five skandhas arise in our minds we renounce any reactions to them, we rest in their empty nature with compassion and view them as part of the Buddha's infinite mandala. Meditating in this way even fixing a motorcycle becomes the Buddha Dharma.

The Perfection of Wisdom, Prajna Parimita
The practice of the Perfection of Wisdom is a complete path to Buddhahood. the mind to mind transmission of the Buddha's wisdom has been passed down in an unbroken chain since the fifth century BC. Though it has branched off in many directions and has taken root in many cultures its essence remains the same. If a practitioner begins a discourse on the Prajna Parimita they will not be finished until the end of time because the nature of the perfection of wisdom is beyond time and space and encompasses all of time and space simultaneously. Like everything the Prajna Parimita has an outer, inner and secret meaning. The outer meaning is the historical aspect when Lord Shakyamuni Buddha transmitted his discourse on the Perfection of Wisdom through the Bodhisattva Avalokitishvara to his disciple Shariputra. The inner meaning we will talk about bellow and the secret meaning of the Perfection of Wisdom can only be obtained through the mind to mind transmission of your master.

Practice doesn't make perfect. Only Perfect practice makes Perfect!!!



The Essence Of The Heart Sutra

The Lions Roar of the Heart Sutra was transmitted by the Dharma Lord Shakyamuni in India five centuries before Christ. The earliest written copy was found in the Dunhuang Caves of Xinjiang, China and is the oldest book ever found by archeologists. It was written in Chinese, which is also the oldest and only living logographic language in the world. Reading in logographs conveys information to the eyes as well as the ears so that two forms of sensory images and data can be read simultaneously. This form of communication greatly increases the ability to convey messages. Reading these logographic images is similar to viewing a movie. Not only does it have a sequence of moving pictures but it also has sound with tone, rhyme and rhythm. In the Zen tradition many transmissions of Buddhist wisdom is conveyed with koan and calligraphy. The writing of a single Chinese character contains a complete system of cultivation with an outer, inner and secret meaning. It combines mind and will with motion and meditation that unites the three kayas into one meaning. The complete meaning of the Heart Sutra can be found in the first character and compounds with each additional character until all phenomena become an obvious display of the non-dual nature of mind.

We will take a quick look at the first stanza of Heart Sutra which states that when the Bodhisattva Avalokitishvara was coursing through the deep Prajnaparimita he found the five skandas to be empty in nature and thus he overcame all ill and suffering.

The first three characters of the Heart Sutra is Guan Zi Zai, which is the name of the Bodhisattva Avalokitishvara in calm abiding. On the outer level this refers to the historical Buddha Shakyamuni who transmitted the sutra and its wisdom of the nature of mind through the historical Bodhisattva Avalokitishvara to one of his main disciples Shariputra. On the inner level Shakyamuni is also telling us that the energy of compassion is the first thing needed in understanding transcendental wisdom. On the secret level just the name of Avalokitishvara is a complete path unto itself meaning empty compassion is the true nature of all phenomonea.

The very first character of the Heart Sutra is guan. Guan means vipasana or insight meditation. It means the wisdom of the lineage that is transmitted orally and perceives beyond the sun and moon. It means the complete view of the Buddhas, which is free from all contrived notions. Guan is to see the nature of the mind as it really is.

The second and third characters are zi and zai, which means shamatha or calm abiding. If you can enter the state of guan-meditative insight, then you are automatically zizai-in a state of calm abiding. If you can perceive nature as it really is then insight and calm abiding blend into the one taste of empty compassion.

The fourth and fifth characters are pu and sa which means bodhisattva, an awakened one who delivers beings. So when you add all of these three characters together you have simply recited the name of the Bodhisatva Avalokitishvara its outer, inner and secret meaning. Reciting the name of the Bodhisattva Avalokitishvara is also a fohao or the mantra of great compassion and deliverance.

The next part of the stanza is when the Bodhisattva Avalokitishvara was coursing through the Prajnaparimita. The Prajnaparimita is the transcendental wisdom that goes beyond time and space. It is the boat that brings us to the other shore of Nirvana, a place where suffering no longer exists. Through compassion, insight and calm abiding a practitioner of the Heart Sutra can rest their mind in the wisdom that transcends the phenomonal world which is bound by both time and space. This wisdom is the ground primordial luminosity in which all apparent phenomena arises, descends, or manifests from.

The next part of the stanza says that he sees that the five skandhas were empty thus he overcame all ills and suffering. The five skandhas are forms, feelings, perceptions, impulses and consciousness. Forms are the arising phenomena of the mind. Feelings are when we classify these forms to be good, bad or indifferent. Perceptions are when we contemplate our relationship with the phenomena. Impulses are when we react to the phenomena. And, consciousness is when we have solidified the phenomena as an experiential reality and have created a karmic link as a result.

When the Bodhisattva Avalokitishvara saw the five skandhas to be empty and thus he overcame all ills and suffering that doesnít mean he just cured his cold, liver qi stagnation, tennis elbow or a bad relationship with his lover or boss. It means that he was no longer affected by the nature of suffering itself which includes the totality of the phenomonal world. He was totally free from the pains of this world and yet had great compassion for it. The power of this realization is very strong and even effect the physical world such as when the Zen patriarch cengcan realized the five skandkas to be empty his incurable leprosy spontaneously and completely disappeared.

We have only taken a brief look at the first line of the Heart Sutra. Any single word, stanza, phrase, or paragraph can offer us insight directly in the the Dharmakaya nature of our own mind. To help us totally realize the Prajnaparimita we must develop empty compassion in all circumstances. Empty compassion is spontaneous acts of compassion that is committed without the slightest thought of self and reward. Then we must simultaneously develop our insight meditation and calm abiding. Then as the phenomena of the five skandhas arise in our minds we can purify them instantaneously. When our perception is purified Then we can see them clearly as they arise so that no attachments or karmas are created as a result. The sacred sound of the Prajnaparimita Heart Sutra is Om Mani Padme Hum. When we recite this mantra the arising phenomena of the five shandhas transforms into the bliss of five wisdoms. The five wisdoms then leads us to the clear light of our own intrinsic awareness, our Buddha nature.

Recognition of the non-dual Mind is the great compassion of the Buddhas and Bodhisattvas!!!



Crossing The Ocean Of Suffering

Because sentient beings only look to the material world for their happiness they are never satisfied and fail to escape the world of suffering know as samsara. Most of us think that if we just had a better job, more money, bigger house, newer car, younger spouse, kids that didnít argue, a better health care plan and a secured retirement fund that we would be happy. But, even if we had all these things it still wouldnít be enough and we couldnít take it with us when we die anyway. If we just died and that was the end of it all that would be great, but unfortunately we have been taking rebirth in different forms of life since the beginning of time. Because of our attachment to the material world we havenít been able to escape the struggles of sentient life. These struggles have been created by our own actions and their consequences. These consequences then keep us in the continual wheel of birth and death without reprieve. Everyone who has been conceived must go through the pain of birth, old age, sickness and death and any happiness we may acquire in between is impermanent and bound to end. Only by riding the boat of the Enlightened Ones can we cross this ocean of suffering and land on the heavenly shore of Nirvana, a place where suffering no longer exists. Nirvana exists outside of us in external world systems and by following the path to enlightenment and liberation we can take rebirth there. Nirvana also exists within our own minds and can be revealed to us by simply following the teachings of the Enlightened Ones and reaching enlightenment and liberation here and now.

All of our real life situations area our own making and arise due to our own karma. Karma is the universal law of cause and effect. The actions we committed in the past have created our present experience. The actions we are currently committing will result in our future experience. Do bad things and bad things will happen to us. Do good things and good things will happen to us. Create no good or bad karma what so ever and nothing will happen to us. Whatever our present situation is we cannot blame it on anyone else or even an outside person, institution, god, or creator. All of our experiences in life are self-created. These experiences of the phenomenal world continuously arise in our mind like waves on the ocean. When life is easy then staying in the boat of the Enlightened Ones is also easy but when the stormy wave of mental turmoil arise then it is easy to fall out and deepen our karma. That is way it is important to memorize the teachings and apply them to our real life situations as they arise. All phenomena whether good or bad arise from the depths of our own minds. When we have memorized the teachings of the Enlightened Ones they are like life preservers that float on the surface of our minds so that when troubling thoughts arise they can be caught by the life preserver and save us from deepening the negative situation. Not only can these teachings save us from a given situation but they can also transform the experience into enlightened awareness.

The Enlightened Ones are exalted teachers who have seen the varying capacities of sentient beings and have given us a vast copious of teachings to cater to our own physical, mental and spiritual dispositions. Within these teachings there are many highlighted phrases to help us remember the bulk of their material so that we can quickly apply them as real life situations arise. All of their myriads of teachings lead to one central point, silent illumination. By activating our minds without dwelling on anything the stormy waves of the phenomenal world dissolves into space leaving no trace of suffering behind.

Here Are A Few Lifesavers That Can Help Us Cross The Ocean Of Samsara

Lifesaving Mantras
Amituofo. Rescues us from dualistic fixation.
Om Mani Padme Hum. Rescues us from ignorance, greed and hatred.
Om Ah Hun Benza Guru Padme Siddhi Hum. Rescues us from discursive thinking.

The Root Wisdoms That Rescue Us From The Root Poisons.
Love. Rescues us from hate.
Compassion. Rescues us from greed.
Wisdom. Rescues us from ignorance.
Repentance. Rescues us from pride.
Rejoicing. Rescues us from jealousy.
Generosity. Rescues us from poverty.
Patience. Rescues us from stress.
Discipline. Rescues us from slothfulness.
Harmony. Rescues us from conflict.
Impermanence. Rescues us from attachment.

The Four Noble Truths
The truth of suffering. Rescues us from grasping onto permanence.
The cause of suffering. Rescues us from creating negative karma.
The ending of suffering. Rescues us from despair.
The path out of suffering. Rescues us from samsara.

The Eight Fold Path
Perfect view. Rescues us from falling into attachment or aversion.
Perfect thought. Rescues us from a self-cherishing ego.
Perfect speech. Rescues us from getting idle gossip.
Perfect action. Rescues us from getting into conflicts.
Perfect livelihood. Rescues us from societal disputes.
Perfect Mindfulness. Rescues us from mental turmoil.
Perfect meditation. Rescues from delusion.
Perfect Wisdom. Rescues us from ignorance.

Six Parimitas
Generosity. Rescues us from poverty.
Morality. Rescues us from conflicts.
Joyfull effort. Rescues us from lethargy.
Discipline. Rescues us from distractions.
Concentration. Rescues us from delusion.

Three Root Medicines
Love. Rescues us from hatred.
Compassion. Rescues us from greed.
Wisdom. Rescues us from ignorance.

The Ten Great Vows
Respect. Rescues us from the six realms of samsara.
Praise. Rescues us from grasping.
Offering. Rescues us from poverty of wealth, Dharma and Wisdom.
Rejoice. Rescues us from jealousy.
Repentance. Rescues us from pride.
Teaching. Rescues us from not having the ability to get out of samsara.
Remaining. Rescues us from the teachings disappearing.
Benefiting beings. Rescues us from divisiveness.
Offering the merit. Rescues us from selfishness.

The Five Wisdoms
Truth. Rescues us from delusion.
Mirror. Rescues us from hatred.
Equality. Rescues us from pride.
Discriminating. Rescues us from desire.
Activity. Rescues us from jealousy.

Recognition of the non-dual Mind is the supreme lifesaver that rescues us from the ocean of suffering!!!



Sacred Journeys Reading List

Most of the sacred books from Asia have yet to be translated but here are few contemporary books that are available in the English language. The Dao De Jing in particular is the most translated book in the world other than the Bible.

Daoism
The Dao De Jing.
Zhou Yi.
The Yi Jing.
The Hu Jing.
Zhuang Zi.
Meng Zi.

Confucianism
The Book of rites.

Mahayana Buddhism
The Prajna Parimita Heart Sutra.
The Diamond Sutra.
The Avtamsaka Sutra.
The Infinite Life Sutra.
The Lotus Sutra.
Sudden Enlightenment.
The Zen Teachings of Bodhidharma.
The Sutra of Hui Neng.
The Zen Teachings of Master Lin Chi.
Pure Land, Pure Mind.
Zen and Pure Land.
Transmission of Light.
Lotus in a Stream, Hsing Yun.

Vajrayana
Life Story of Padmasambhava.
Sky Dancer.
Dakini Teachings.
Advice from the Lotus Born.
The Light of Wisdom.
Flight of the Garuda.
The Life and Teachings of Naropa.
The Life of Milarepa.
Perfect Conduct, Dudjom Rimpoche.
Histroy of the Nyingmapa, Dudjom Rimpoche.
Heart Treasure of the Enlightened Ones, Dilgo Khyentse.
The Wish Fulfilling Jewel, Dilgo Khyentse.
The Excellent Path to Enlightenment, Dilgo Khyentse.
Enlightened Courage, Dilgo Khyentse.
Nine Golden Keys, Thinley Norbu.
Magic Dance, Thinley Norbu.
White Sail, Thinley Norbu.
Cutting Through Spiritual Materialism, Chogyam Trungpa.
Illusions game, Chogyam Trungpa.
Crazy Wisdom, Chogyam Trungpa.
Rainbow Painting, Tulku Urgyen Rimpoche.
The Tibetan Book of Living and Dying, Sogyal Rimpoche.
Diamond Cutter, Michael Roach.

Medicine
Qigong Therapy and How To Use It.
The Yellow Emperor's Internal Classic of Medicine.
Basic Theory of Traditional Chinese Medicine, book one and two, Shanghai TCM College.
Chinese Acupuncture and Moxibustion, Shanghai TCM College.

Recognition of the non-dual Mind is the supreme wisdom that cures all ills and suffering!!!



































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