Everything is circumstantial
And depends entirely on one’s aspiration.

Attitude
The right attitude combines the vast attitude of the bodhicitta, the mind of enlightenment, and the vast skills in means of the Secret Mantrayana.

THE VAST ATTITUDE OF THE BODHICITTA
There is not a single being in samsara, this immense of ocean of suffering, who in the course of time without beginning has never been our father or mother. When they were our parents, these beings’ only thought was to raise us with the greatest possible kindness, protecting us with great love and giving us the very best of their own food and clothing.

All of these beings, who have been so kind to us, want to be happy, and yet they have no idea how to put into practice what brings about happiness, the ten positive actions. None of them want to suffer, but they do not know how to give up the ten negative actions at the root of all suffering.

Their deepest wishes and what they actually do thus contradict each other. Poor beings, lost and confused, like a blind man abandoned in the middle of an empty plain!
Tell yourself: “It is for their well-being that I am going to listen to the profound Dharma and put it into practice.

I will lead all these beings, my parents, tormented by the miseries of the six realms of existence, to the state of omniscient Buddahood, freeing them from all the karmic phenomena, habitual patterns and sufferings of every one of the six realms.” It is important to have this attitude each time you listen to the teachings or practice them.

Whenever you do something positive, whether of major or minor importance, it is indispensable to enhance it with the three supreme methods. Before beginning, arouse the bodhicitta as a skillful means to make sure that the action becomes a source
of good for the future.

While carrying out the action, avoid getting involved in any conceptualization so that the merit cannot be destroyed by circumstances. At the end, seal the action properly by dedicating the merit, which will ensure that it continually grows ever greater. The way you listen to the Dharma is very important. But even more important is the motivation with which you listen to it.

What makes an action good or bad?
Not how it looks, nor whether it is big or small,
But the good or evil motivation behind it.

No matter how many teachings you have heard, to be motivated by ordinary concerns – such as desire for greatness, fame or whatever – is not the way of the true Dharma. So, first of all, it is most important to turn inwards and change your motivation.

If you can correct your attitude, skillful means will permeate your positive actions, and you will have set out on the path of great beings. If you cannot, you might think that you are studying and practicing the Dharma but it will be no more than a semblance of the real thing.

Therefore, whenever you listen to the teaching and whenever you practice, be it meditating on a deity, doing prostrations and circumambulations, or reciting a mantra – even a single mani – it is always essential to give rise to bodhicitta.

General people believe that happiness comes from some material development. Currently if we look at the world, despite all of the development, many human beings still suffer. This means that material development does not really bring happiness in the mind, but only makes life “easier.” If we look at a rich country, there are many people with mental problems and many negative emotions, not really true happiness and peace in their inner mind – it is empty.

Every being has true nature, but they don’t recognize it. The Buddhist teachings introduce you to this true nature, your own inner self. Your inner self has the seed of love and compassion to lead you to enlightenment. Buddhism practice and meditation supports you and helps you to grow this seed and increase positive virtue.
This positive virtue can bring you true happiness temporarily, but the ultimate goal is to achieve enlightenment. If we don’t become enlightened, our negative mind and thoughts continue which results in ongoing suffering.

From Shantideva’s chapter on Wisdom: By training in this aptitude for emptiness, the habit to perceive substantiality will fade. By training in the view that all lacks entity, this view itself will also disappear.
Buddhist philosophy brings true nature and discipline. If our true nature has discipline then whatever we do is in a positive manner and for the benefit of other beings. Many people do not have honesty, even with their own self. Thus they cannot bring honesty toward other beings. Buddhism can guide you to be honest with your own self and other beings. This requires discipline, but not empty discipline.

To have no respect and not understanding the Buddhist way, results in all actions stemming from negativity without out any discipline. The mind and life become like a public bathroom – everything is dirty. The meaning of samsara in Sanskrit is cycle of existence. Every being wishes for happiness but they are ignorant because of the principle of cause and effect.

They participate in negative actions and the result is more suffering, or samsara. Every being has suffering – it does not matter if they are rich or poor, beautiful or ugly, or whatever skin color they may have. Samasara is like shit, there is no good or beautiful one, every shit smells bad.

Buddha said that just as the sky is pervasive, all sentient beings have pervasive negative thoughts and emotions. This is an ocean of suffering. It is endless. We need renunciation from this suffering. So right now we are meeting the precious Dharma; it is an unbelievably good opportunity, special for the human life reborn. We need to recognize how to end suffering Meeting an authentic Buddhist master will support and guide to liberation from the ocean of samsara.

An authentic teacher is very important because if they are not authentic, then others’ lives can be destroyed because they try to benefit their own self. It is cynical. A non-authentic teacher is 50/50 – 50% is true teaching and 50% is false and made-up. It is like medicine becoming like poison. Breaking samaya is a serious matter. For example, someone sick with sexual disease can infect many other people. But this person is a physical danger to himself and others in only one lifetime. But breaking samaya can bring negative effects to the perpetrator and others for many lifetimes.

An authentic teacher is always honest and has good intentions for other beings. When you come to teachings you absolutely must have a good connection with the teacher and the teacher should have a good connection with the student. Without a good teacher-student relationship it is very hard for the teachings to unfold naturally. The teaching really depends on that connection. The teacher has to be inspired to teach that subject. The teacher can’t feel like, “Oh I don’t want to talk about this teaching,” or “No one will understand this teaching,” or “No one appreciates this teaching.”

Many non-Buddhist people read Buddhist teachings and learn many things, but they do not accept them. They understand whatever Buddha said and the meaning is helpful, but they don’t want to accept Buddha’s teaching because they are scared that they will lose their own ego. Buddhist people who believe, but don’t want to do practice know that it is like jumping off the top of a mountain, they know the consequence of jumping.

Your beliefs don’t make you a better person, your behavior does. Your mind training does not matter when you don’t have compassion. Your meditation does not matter when you don’t see your own faults. Dharma practice does not matter when you don’t have devotion. Obstacles can be overcome when you have the blessings.

May all the precious masters, the splendor of the doctrine, reach everywhere like the sky. May they shine on everyone like the sun and moon, and may their lives be firm like mountains.
I hope this writing is beneficial and that everyone enjoys it. You can read it everyday until the end of this life – one hundred percent brings benefit. It is like an animal transforming into a human being, the human becomes enlightened – how precious.

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A Prayer To Recognize my Own Faults and Keep in Mind the Objects of Refuge,
by kyabje Dudjom Rinpoche. I pay homage to the guru. Shakyamuni, Victorious One. Supreme guide of the realm for this fortunate aeon, Sons of the Victorious one, assembly of noble Bodhisattvas who tame sentient beings,

Lord guru, matchless savior of beings in the dark age, The three Roots and oath-bound Dharma guardians
Again and again, I ask from my heart, Recalling you with longing and one-pointed mind Please turn your attention toward me. Take hold of me with your lovingkindness and with the power of your unhindered compassion.

Grant your blessings that my thoughts and aims be carried out in accord with Dharma. Through past acts, not without merit, I have obtained this precious human birth. Through past merit, not slight,
I have met the sublime Dharma. 
Accepted by the guru,I was able to obtain empowerments,
Blessings, and the essential instructions All this wealth I now hold in my hands.


But my mind, like a babbling monkey, falls under the sway,Of the enticing, deceptive demon of distraction
And I can not take advantage of the wealth that is my own. Thus, this free, well-favored human birth
And the lama’s teaching are both wasted. Now I am at a turning point: All the teachings that I’ve asked for,
All I’ve received, are like a myth. My body has the appearance of a practitioner,
And I have a practitioner’s conceit; My mind can not fathom the true teachings.


Lacking even a trace of common Dharma, much less holy Dharma, The sixteen rules for ordinary social behavior Are just something that I’ve heard of. Seeing myself behave badly, I’m without shame;
Seen by others, I’m unembarassed; My bond to the teachings is short as a marmot’s tail.


Unable to practice properly true Dharma’s ten virtuous deeds, Harboring sectarian bias toward the one Buddha’s teachings, I slander the teachings and great beings A gather up bad karma.
Based on Dharma I carry a great weight of evil deeds. 
The more teaching I’ve received,

The more my vision of myself inflates, though intellectual analyses can not penetrate the deep meaning of the teachings. 
With conceit, I think, “I keep the Pratimoksha disciplines!”
But the four dharma practices have been lost without a trace. With conceit, I think, “I posses the precious Bodhisattva training!” But the Four Boundless Ones are just like pictures of a lamp.

With conceit, I think, “I keep the Secret Mantrayana samayas! But, not respecting the first root transgression, I become careless about all the rest. I can glibly explain the Four Thoughts That Turn the Mind to Dharma, But my attachment to phenomena Shows that my own mind has not truly changed.


Though I rely on a teacher, respect and devotion slowly ebb away; Instead of having pure perception,
I have wrong views, and see the guru as my equal. Love and respect toward my vajra friends weakens;
Unable to endure a few harsh words, I complain constantly.


Lacking thorough training in bodhicitta, the love and compassion that comes about From seeing all beings of the six realms as my parents Disappears like mist. 
Although I act as if I practice the paths of kyerim and dzogrim, I can not even cope with ordinary endless delusion. 
I recognize that the ultimate teaching of sutra and tantra Is emptiness, but can’t make use of that recognition;
My mindstream stays hard as horn. 
When I practice remaining in mind’s true condition i am without stability, yet I mouth off about the profound view and toss cause and effect to the winds.


On the outside—I can give a show of good behavior; On the inside— desire, attachment, greed rage like fire. 
Though my body remains in isolated mountain retreat, My mind wanders into town constantly, night and day. Without enjoying a real measure of certainty in myself, Thinking to act for other’s benefit is just a fairytale.


Although it is impossible that the Three Jewels betray me, Due to my weak devotion, I fear I will betray myself. Thus, although I am without the wrong view Of not believing in the teacher and the holy Dharma,
In these bad times we sentient beings are busily perfecting our bad karma, Knowing, heedlessly, falling under the sway of unawareness; Failing to maintain mindfulness, we suffer a great loss.


When I examine myself, I see that everything I’ve done has only added on to my confusion,
That all my thinking has been stained By the obscuring emotions and by grasping. Not seeing that even my virtuous acts are polluted with negativities Where else is there to end up but in the lower realms?
As for the way I behave and what I’ve done,

Bringing these to mind, I am sickened. Looking to others, I am only more discouraged;
There are no friends to benefit and ease my mind. 
If I can not take care of myself now,
Others can not give me refuge when hope is exhausted and I’m in the hands of the messengers of the Lord of Death. To wait for a rescue that can never come, Isn’t that self-deception?


Thus, with shame and remorse recognizing my own errors, Whatever offenses against Dharma have occurred,
Whatever samaya transgressions and violations, I won’t try to conceal from those with wisdom vision.

From the bottom of my heart, i confess; With your compassion, please endure me.

Be my refuge from the danger of the precipitous, errant path; Grant the deliverance of finding the perfect, liberating path. 
My whole life has been spent practicing this and practicing that
With nothing in my hands to show for it, No attainment. 
From now on, avoiding the miserable path of knowing much, and missing the one thing I need Why not go on the path of knowing the one thing that frees all?


Certain, unfailing hope, sole, supreme Lord upon whom I rely, Root guru who combines all refuges in one,
I supplicate you with devotion and one pointed mind; Supreme refuge, lord of greatest kindness,
Take hold of me with your compassion. Grant your blessing that I be able to see my own faults.

Grant your blessing I have no wish to see the faults of others. Grant your blessing evil, cruel,
and vicious thoughts be pacified. Grant your blessing wholesome thoughts arise deep from within.
Grant your blessing desire may lessen and contentment increase. Grant your blessing I remember the uncertainty of the time of death. Grant your blessing I be unconcerned at the time of death.
Grant your blessing I develop trust in Dharma. Grant your blessing I practice impartial pure perception.
Grant your blessing I develop unfabricated devotion and respect.

Grant your blessing I persevere, seeing that I have so little time left. Grant your blessing I be able to establish Dharma as my ultimate innermost goal. Grant your blessing I free my mindstream the innermost practice. Grant your blessing I have no obstacles to practice Grant your blessing the fruit of my practice may ripen quickly.

Grant your blessing all conduct with those with whom I have a karmic link may be meaningful.

Grant your blessing the duality of hope and fear be extinguished. Grant your blessing I see nondual wakefulness. Grant your blessing I recognize my own innate wakefulness. Grant your blessing I hold the dharmakaya citadel.


Grant your blessing I gain the great effortless certainty. By means of the great weapon, Indestructible primordial wakeful awareness, May the void life-force of samsara and nirvana Both be severed, at once.
Then, in the unending great bliss of Nyema’s feast may we always enjoy the activity
That is beyond joining and parting. In the pervasive space of evenness,

Even the word “suffering” does not exist— So who ought to be striving for happiness?
In the Kingdom of Samantabhadra Happiness and suffering are of one taste; Without grasping,
they liberate of themselves. May I attain Samantabhadra’s kingdom in this very life!


Colophon
This is a supplication, confession of faults, and an aspiration-prayer combined in one.
One night early in Water-Pig year (1983), my wisdom consort Rigdzin Wangmo had a dream in which appeared a female companion who had often appeared in her dreams. The girl said, “Now you should ask Rinpoche to write a supplication prayer.

Alright?” and left. Later, on the tenth of the waxing moon, she appeared again, saying, “Why haven’t you asked about the writing of that prayer?” That next morning, when we were discussing the dreams and the prayer, I said, “There are already plenty of supplication prayers, but not enough people who do them.” Rigdzin

Wangmo insisted, saying, “No matter whether it’s short or long, you must write this supplication.”
Then I thought, “These days there is danger from disease, war, and famine. In order to protect people from these dangers, I should write a prayer reminding the Compassionate Ones of their vows to help beings.” But although I was thinking of writing one, due to the distraction of many events, I didn’t have the chance.

Once again, on the evening of the 10th, the girl appeared, as before. She said in the dream, “Don’t neglect the prayer that I asked for before. There is a great need for it!” So, I thought to write it on the 15th of the same month. On the night of the 14th, I prayed with one-pointed mind to Guru Rinpoche, asking for his blessing in order to compose the prayer, making this aspiration, I went to sleep.

The next morning at dawn, in my own dream, I was at the head of a large hall like temple. Out of nowhere a young white man appeared in white clothes, with long hair spread out over his shoulders, holding a pair of cymbals. he rolled the cymbals, making a lovely sound, and danced toward me,

Spiraling closer and closer, in circles toward the right, dancing as do the Ging. He said: “If you want to establish the teachings, Make them firm in your mind. In the depths of mind, you will find Buddhahood. If you wish to visit Buddhafields, Purify ordinary deluded attachment.

The perfect, excellent Buddhafield is near at hand. Develop diligence to practice
The essence of the teachings. Without, who can gain the siddhi? It is hard to see one’s own faults.
So, pointing them out to oneself Is a crucial instruction. In the end, when faults are, one by one, removed
Enlightened qualities increase and shine forth.” at the end of this poem, he rolled the cymbals and then crashed them together, and I awoke. after I woke up, I did not forget what he had said, and I understood it to have been advice on practicing what to accept and what to reject.

I was regretful that, although I had actually seen the face of my only father guru, I had not recognized him. I, Jigdral Yeshe Dorje, old father of the Nyingmapa, wrote this from my own experience.
May it be of benefit. Sarvatha Mangalam.