This sight will be updated as much as possible. We hope to add as many qualified Gurus as possible. We hope to link all sentient beings to their Guru. We hope all sentient beings will benefit from this site and that it is the cause of their complete Enlightenment. This is your website. You created the Kharma to see it. So please make suggestions to us to improve your site. Let us know about your Guru! Thank you very much, guru4u, email: |
In analyzing the nature and state of happiness, it will be apparent that it has two aspects. One is immediate joy (temporary); the other is future joy (ultimate). Temporary pleasures comprise the comforts and enjoyments which people crave, such as good dwellings, lovely furniture, delicious food, good company, pleasant conversation and so on. In other words, temporary pleasures are what man enjoys in this life. The question as to whether the enjoyment of these pleasures and satisfactions derives purely from external factors needs to be examined in the light of clear logic. If external factors were alone responsible for giving rise to such pleasures a person would be happy when these were present and, conversely, unhappy in their absence. However, this is not so. For, even in the absence of external conditions leading to pleasure, a man can still be happy and at peace. This demonstrates that external factors are not alone responsible for stimulating man's happiness. Were it true that external factors were solely responsible for, or that they wholly conditioned the arising of, pleasure and happiness, a person possessing an abundance of these factors would have illimitable joy, which is by no means always so. It is true that these external factors do make partial contribution to the creation of pleasure in a man's lifetime. However, to state that the external factors are all that is needed and therefore the exclusive cause of happiness in a man's span of life is an obtuse and illogical proposition. It is by no means sure that the presence of such external factors will beget joy. On the contrary, factual happenings such as the experiencing of inner beatitude and happiness despite the total absence of such pleasure-causing external factors, and the frequent absence of joy despite their presence, clearly show the cause of happiness to depend upon a different set of conditioning factors. - His Holiness the 14th Dalai Lama |
In analyzing the nature and state of happiness, it will be apparent that it has two aspects. One is immediate joy (temporary); the other is future joy (ultimate). Temporary pleasures comprise the comforts and enjoyments which people crave, such as good dwellings, lovely furniture, delicious food, good company, pleasant conversation and so on. In other words, temporary pleasures are what man enjoys in this life. The question as to whether the enjoyment of these pleasures and satisfactions derives purely from external factors needs to be examined in the light of clear logic. If external factors were alone responsible for giving rise to such pleasures a person would be happy when these were present and, conversely, unhappy in their absence. However, this is not so. For, even in the absence of external conditions leading to pleasure, a man can still be happy and at peace. This demonstrates that external factors are not alone responsible for stimulating man's happiness. Were it true that external factors were solely responsible for, or that they wholly conditioned the arising of, pleasure and happiness, a person possessing an abundance of these factors would have illimitable joy, which is by no means always so. It is true that these external factors do make partial contribution to the creation of pleasure in a man's lifetime. However, to state that the external factors are all that is needed and therefore the exclusive cause of happiness in a man's span of life is an obtuse and illogical proposition. It is by no means sure that the presence of such external factors will beget joy. On the contrary, factual happenings such as the experiencing of inner beatitude and happiness despite the total absence of such pleasure-causing external factors, and the frequent absence of joy despite their presence, clearly show the cause of happiness to depend upon a different set of conditioning factors. - His Holiness the 14th Dalai Lama |
This sight will be updated as much as possible. We hope to add as many qualified Gurus as possible. We hope to link all sentient beings to their Guru. We hope all sentient beings will benefit from this site and that it is the cause of their complete Enlightenment. This is your website. You created the Kharma to see it. So please make suggestions to us to improve your site. Let us know about your Guru! Thank you very much, guru4u, email: |
is now |
Click on the Guru's name to be transported to their website and biography. |
For as long as space endures, and as long as living beings remain, until then may I, too, abide to dispel the misery of the world." -Master Shantideva |
Click on links below for huge lists of sites |
calculates time of death (better start practicing!) |
HH Dalai Lama, Geshe Michael Roach, Lama Tharchin Rinpoche H.H. The Drikung Kyabgon, H.E. Kyabje Garchen Triptul Rinpoche, Most Ven. Drikung Ontul Rinpoche, Most Ven. Khenchen Thrangu Rinpoche, Most Ven. Khenchen Konchog Gyaltsen Rinpoche, Ven. Khenpo Orgyen, Archaya Jack Huang |
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A website dedicated to connecting with the most profound spiritual teachers in existence! |
May all sentient beings quickly come under the care of such rare and precious teachers as these! |
PERFECT VIEW ~ THE INNER WISDOM WHICH PERCEIVES We can examine and analyze any object in depth to see what its essence is. We can probe until we get down to the level of atoms. Atoms can also be broken down until we come upon the indeterminate state of subatomic particles. Finally, if we try to go deeper still, there is nothing to observe. It is all happening in our imagination. There are no inherently existing, external objects, even though we firmly believe them to be solid, concrete, permanent, and strong. When you observe phenomena at a deeper level, all are seen to be hallucinations based in the mind. All that we see, feel, taste, smell, or hear is in relation to things, and if we examine any of these perceived objects carefully, we will not find any basis whereby we can establish true existence. We cannot find any substance in them; all are dissolving in place. For that reason, the great philosopher and meditation master Nagarjuna taught that whenever you perceive phenomena, there is actually nothing there. One's current state of mind is similar to external objects in that it does not really have any kind of substantial existence to hold onto or grasp. A thorough inquiry reveals that there is no solid object called the mind. The mind is not located anywhere in time or space. It does not truly exist in an objective sense and is beyond conception. There is no exclusive or separate mind. Phenomena and noumena both seem to exist, but actually, there is nothing inherently real behind these appearances. Every subject and object is like the moon's reflection in water. All phenomena are of this illusory nature, free of self-existence and categorization within the four extremes of "being, nonbeing, both or neither." This is also known as the union of interdependent causation and emptiness. When the compassionate bodhicitta radiates beyond conceptions and conceptual states, it is known as prajnaparamita, the practice of transcendental knowledge. Good concentration in itself will not break through our attachment to samsara. We have to go deeper, in order to realize everything as a transparent display of the primordial truth. Transcendental wisdom, the prajnaparamita, realizes all conditions as a display of the primordial nature, and it takes us beyond acceptance and rejection, hope and fear, dualistic thoughts, and ego-clinging. Transcendental knowledge breaks through every one of those notions and reveals the vastness of great equanimity. The nature of this paramita is to understand phenomena clearly, seeing all beings as they are without distortion. To have a perfect insight into the relative, absolute, and unified levels of truth is the basic understanding of the prajnaparamita. If you cling to the disciplines of generosity, morality, or patience, you are merely going from one extreme of samsara to the other. You simply create a new form of bondage. In order to free ourselves from this trap, we have to release all our ego-clinging and break through the net of dualistic conceptions. The teachings of the prajnaparamita help bring this about. Rather than holding on to a narrow and limited understanding about one aspect of the practice, we are availed of a vast, panoramic view. Remember, paramita means going beyond, or transcending, the dualistic application of these practices. This sixth paramita transforms the other five into their transcendental state. Only the light of transcendental knowledge makes this possible. All the Buddha's teachings contain prajnaparamita wisdom, from the doctrine of the Theravada school all the way to Dzogchen, the ultimate form of transcendental wisdom practiced in the Vajrayana. This supreme, nondual cognition is the only way to bring about total enlightenment or buddhahood. Guru Padmasambhava taught that the mind of love, compassion, and wisdom is identical with the enlightened mind of the Buddha. When the bodhicitta radiates as prajnaparamita, it appears as knowledge of the relative truth, knowledge of the absolute truth and knowledge of their union. Khenchen Palden Sherab Rinpoche -quotation excerpted from Door to Inconceivable Wisdom and Compassion, Sky Dancer Press 1996 |
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