On the 7th anniversary of Shamar Rinpoche's death, the Gyalwa Karmapa issued a letter recommending the practice of the sutras (see here) and calling them "the unfathomable wisdom methods of the Buddhas". Specifically, he listed the so-called "Five Royal Sutras", three of which are an integral part of the Bodhi Path curriculum: (1) the "Ways of Striving for the Perfect Works of the Noble Ones" also called "Aspiration Prayers of Samantabhadra", (2) the Heart Sutra and (3) the "35 Buddha Sutra" also called "Sutra of Purifying Fallacy on the Bodhisattva Path" or "Sutra of the Three Comprehensive Aspects of Practice". Gyalwa Karmapa said that these sutras represent the path of alignment of aspiration, purification, vision, meditation and confession.

Gyalwa Karmapa XVII.Refuge And The Four Immeasurables

Gyalwa Karmapa XVII 1. - Samantabhadra

Gyalwa Karmapa XVII 2. - Vajra - Vidarana

Gyalwa Karmapa XVII 3. - Heart - Sutra

Gyalwa Karmapa XVII. Kunzig Shamar Rinpoche Guru Yoga

Dialogue sur le chemin

Dialogue sur le chemin 2024 #1

Dialogue sur le chemin 2024 #1 Janvier

Bodhicitta, the awakened mind,
Is known in brief to have two aspects:
First, aspiring, bodhicitta in intention;
Then active bodhicitta, practical engagement.

Bodhicaryavatara 1/15.

 

If the simple thought to be of help to others
Exceeds in worth the worship of the Buddhas,
What need is there to speak of actual deeds
That bring about the weal and benefit of beings?

Bodhicaryavatara 1/27

Those who wish to crush the many sorrows of existence,
Who wish to quell the pain of living beings,
Who wish to have experience of a myriad joys
Should never turn away from bodhicitta.

Bodhicaryavatara 1/8

Since all the qualities of the Mahayana path and its result arise from cultivating a state of mind turned to supreme enlightenment, one must generate bodhicitta at the very beginning.

Bodhicitta is then classified, first, as “plain” [and easily cultivated] or relative bodhicitta, which is engendered on the basis of prompting; and, second, as “subtle” or ultimate bodhicitta, which is gained through [the recognition of] ultimate reality.

Through compassion, it focuses on the welfare of others; through wisdom it focuses on perfect enlightenment. As it is said (in the Sutralankara), “It is a mental state endowed with two aims”. And further, “The cultivation of bodhichitta is the wish to attain perfect buddhahood for the sake of others”

From bodhicitta in intention

Great results arise for those still turning in the wheel of life;
Yet merit does not rise from it in ceaseless streams
As is the case with active bodhicitta.

Bodhicaryavatara 1/17

Simply to engender the bodhicitta of aspiring to supreme enlightenment produces, for those who wander in samsara, an immense result in terms of power and excellence: the states of Brahma and of Indra, kings of the gods, or of a chakravartin, a sovereign of the human race. And yet a ceaseless stream of merit (in other words, the virtues of generosity, ethical discipline, and so on) does not flow from bodhicitta in intention, as it does from bodhicitta in action.

For when, with irreversible intent,
The mind embraces bodhichitta,
Willing to set free the endless multitudes of beings,
In that instant, from that moment on,

Bodhicaryavatara 1/18

A great and unremitting stream,
A strength of wholesome merit,
Even during sleep and inattention,
Rises equal to the vastness of the sky.

Bodhicaryavatara 1/19

From that moment on, the power of one’s merit constantly increases and becomes inexhaustible-even when one is asleep, at play or in some other distracted state. It becomes as immeasurable as space itself.

Four Immesurables

Four Immeasurables

Quid des Exercices Préliminaires ?
L’étape des pratiques préliminaires est-elle incontournable ?
Que faire de la résistance à entreprendre cette section du chemin ?
Où est l’entraînement au calme mental (Samatha) dans ces exercices ?

20240224 Dialogue sur le chemin #2

20240224 Dialogue sur le chemin #2 Préliminaires communes.

What about the Preliminary Exercises?
Is the preliminary practice stage essential?
What to do with resistance to undertaking this section of the path?
Where is the training in calm abiding (Samatha) in these exercises?

Dharma roadside dialogue

20240224_Dharma roadside dialogue #2 February Common Preliminaries

You will forget that the the world is in you. 
You will imagine that you are in the world.

Sunday Talks 2024

Sunday Talks 2024 #3 Ignorance the great hypnotist

Sunday Talks 2024 #3 Ignorance the great hypnotist.

From the same base of clarity and emptiness arises samsara and nirvana.

Sunday Talks 2024 #4 Mind, Illusion and Buddha nature

20240330 Dialogue sur le chemin #3 Pratiques préliminaires particulières.

20240330_Dharma roadside dialogue #3 March. Extraordinary Preliminary practices

Body, speech and mind's attitude in the exercise of prostration.

Advice

About Prostrations

Sunday Talks 2024 #5 Obstacles and Opportunities.

Perception is unique to yourself, while perspective is open to other's stories.

Sunday Talks 2024 #5 From perception to perspective.

Sunday Talks 2024 #6 From perception to perspective.

Dharma et vie sociale

Comment gérer les distractions de l’esprit ? Par exemple aller au cinéma ou au théâtre, lire un roman, les médias sociaux, ou regarder la télé. La distraction vient-elle du fait que l'esprit n'arrive pas à se retrouver en lui-même, qu'il est perturbé par les perceptions, par les formes, par les sensations? 
Comment garder le cap de la pratique quand on est trop lucide sur ce qui se passe dans notre société ?

20240427 Dialogue sur le chemin # 4 Dharma et vie sociale.

How to deal with mental distractions? For example going to the cinema or theater, reading a novel, social media, or watching TV. Does distraction come from the fact that the mind cannot find itself within itself, and is disturbed by perceptions, by forms, by sensations?
How can we stay on course when we are too lucid about what is happening in our society?

20240427_Dharma roadside dialogue #4 Dharma and social life.

Some explanation about the empowerment of the content of a stupa

Sunday Talks 2024 #7 Empowering the content of a Stupa

Recitation in Tibetan of the praise to the 35 Buddha for prostration.

Praise of the 35 Buddhas. Recitation For Prostrations

Tibetan text by Thangtong Gyalpo.
English Translation by Shamar Rinpoche & Pamela Gayle White.
Music by Sanford Garner.
Vocals by Wendelin Wagner.
Copyright: Bodhi Path Wisdom Foundation

Chenrezig Sadhana

Chenrezig Sadhana Simple Learning Melody

Chenrezig meditation as practiced in the Bodhi Path centers.
Text by Thangtong Gyalpo. Sung by Karma Trinlay Rinpoche.
© Bodhi Path Wisdom Foundation

SInging the Heart of Compassion

Chenrezig Meditation

Chenrezig Meditation in Tibetan by Trinlay Rinpoche

oṃ vajrasattvasamayam anupālaya vajrasattva tvenopatiṣṭha dṛḍho me bhava
sutoṣyo me bhava supoṣyo me bhava anurakto me bhava
sarvasiddhiṃ me prayaccha sarvakarmasu ca me cittaṃ śreyaḥ kuru hūṃ
ha ha ha ha hoḥ bhagavan sarvatathāgatavajra mā me muñca vajrī bhava mahāsamayasattva āḥā

Explanation of the 100 syllable mantra
By Jamyang Khyentse Wangpo  and Kongtrul Lodrö Thaye

Here is the translated meaning of the 100 syllables:

From om to ya means “Om Vajrasattva’s samaya.”
From manu to satva means “care for me, oh samaya!”
From tve to bhava means “satisfy me!”
From suto to bhava means “Fulfill me!”
From supo to bhava means “Make me fully develop!”
From anu to bhava means “Be loving to me!”
From sarva to yaccha means “Grant me all the siddhis!”
From sarva to me means “Make me master all activities!”
From chitta to tu means “Make my mind virtuous!”
From hung ha to hoh is the passionate laughter of vajra wisdom; the wish to translate that is the pursuit of fools.
From bhaga to ta means “of all the Blessed Thus-Gone Ones.”
From vajra to munca means “Vajra, do not forsake me!”
The words vajri and bhava mean “Make me vajra-like!”
From maha to ah means “Great samaya being, ah!”
This was according to Manjugosha [Jamyang Khyentse Wangpo].

Alternately, according to Guna [Jamgön Kongtrül] the first part is the same followed by this slight difference:
Make me master all activities!
Make my mind virtuous!
hung ha ha ha ha hoh!
Oh Blessed Vajra, all tathagatas, may you not forsake me!
Make me vajra-like!
Great samaya being, ah!

Translated by Erik Pema Kunsang

Dharma Sounds

Vajrasattva Hundred Syllable Mantra by Trungram Gyaltrul Rinpoche

How to lead a wholesome life

Tibetan text by Thangtong Gyalpo.
English Translation by Shamar Rinpoche & Pamela Gayle White.
Music by Sanford Garner.
Vocals by Wendelin Wagner.
Arrangement by Jonathan Chapman Cook
Copyright: Bodhi Path Wisdom Foundation

Chenrezig Sadhana Full Instrument

Our body decays and will die, but mind's activity will perdure. It will be driven by habits or by aspiration.

Sunday Talks

Mind Activity Driven by Habits or Aspiration

Resident Dharma Teacher at the Bodhipath Buddhist Center in Natural Bridge, VA

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