Page 1 of 167 Green Tare’s Moon Tantra Green Tare Moon...

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Green Tare’s Moon Tantra – Ninth Lesson

Green Tare’s Moon Tantra

Ninth Lesson by Terton Lama: Jigme Gyatso; Rime Rinpoche

2018-b11-8c

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Acknowledgments

This sadhana or practice text was inspired by:

The termas or psychic instructions I received from:

Avalokiteshvara, Arya Tare, and Padmasambhava,

the oral instructions of Bhakha Tulku Rinpoche, Chogyal Namkhai Norbu,

Lama Chodrak Gyatso, and Lama Olé

meditation manuals composed by Gautama Siddhartha: the Buddha

“Maha Satipatthana Sutta– the Greater Discourse upon the Four Bases of Mindfulness

translated by Maurice Walshe,

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“Satipatthana Sutta –the Discourse upon the Four Bases of Mindfulness”

translated by Bhikkhu Nanamoli and

“Anapanasati Sutta – the Discourse of Mindfulness with Breathing”

also translated by Bhikkhu Nanamoli

a meditation manual composed by Ven. Dr. Madawela Punnaji Maha Thera

“Ariymagga Bhavana – the Sublime Eightfold Way”

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one of the last meditation manuals composed by

Dza Patrul Rinpoche, Jigme Chökyi Wangpo

“The Heart Treasure of the Enlightened Ones

the Practice of View, Meditation, and Action;

a discourse Virtuous in the Beginning, Middle, and End”

and the explanation thereof given by Dilgo Khyentse Rinpoche

translated by the Padmakara Translation Group,

a meditation manual composed by Karma Chagme Rinpoche

“The Quintessence of Spiritual Practice,

the Direct Instructions of the Great Compassionate One”

translated by Eric Pema Kunsang

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a meditation manual composed by Bokar Rinpoche

“Chenrezig: Lord of Love,

the Principles and Methods of Deity Meditation”

translated by Christiane Buchet

a meditation manual composed by Atisha – Shrijana Dipamkara

“Sadhana of the Venerable Tara:

Tara Battarika Sadhana”

translated by Martin Willson

a meditation manual composed by Lama Kazi Dawa Samdup

“Tibetan Yoga; and Secret Doctrines”

translated by Lama Kazi Dawa Samdup and edited by W. Y. Evans-Wentz

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a meditation manual composed by His Eminence Chagdud Tulku

“Ngondro Commentary:

Instructions for the Concise Preliminary Practices of the New Treasure of Dudjom”

Compiled by Jane Tromge

a meditation manual composed by Lama Surya Das

“Natural Radiance: Awakening to your Great Perfection”

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Table of Contents

Acknowledgements…………………………………………………………………………pg. 2

Rumination – Patrul’s Last Manual Syllabus……………………………………………….pg. 10

Ascending and Stimulating………………………………………………………………….pg. 11

Opening Compassionate Intention………………………………………..……………..…..pg. 12

Opening Insightful Recitation………………………………………..…………………..….pg. 17

Bringing Death’s dissolution into the path of Insight……………..………………………...pg. 25

Bringing Death’s swoon into the path of Insight…………………………………...………..pg. 33

Bringing Bardo into the path of Mindfulness............................................…………...……...pg. 45

Bringing Rebirth into the path of Insight……………..………………………………….......pg. 57

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The Union of Compassion and Openness...................................................…………….…....pg. 105

The Union of Impermanence and Interdependence…..…………..……………………..…...pg. 120

The Union of Bliss and Openness..............................................................………………......pg. 129

The Union of Awareness and Openness.....................................................…………….….....pg. 182

Tantra’s Four Bases of Mindfulness……………….....……………………………….….......pg. 233

Closing Compassionate Intentions...……………………………………….………………....pg. 238

Chart – Class Syllabus………………………………………………………………………...pg. 243

Chart – Twelve Elemental Permutations……………………………………………………...pg. 244

Supplement – Two Paths……………………………………………………………………...pg. 245

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Ruminating Patrul’s Last Meditation Manual in Sixteen Lessons

Lesson Chapters Pages

1st 1st – 5th 1 – 39

2nd 6th – 10th 40 – 77

3rd 11th – 15th 78 – 117

4th 16th – 20th 118 – 160

5th 21st – 25th 161 – 90

6th 26th – 30th 91 – 112

7th 31st – 35th 113 – 136

8th 36th – 40th 137 – 161

Lesson Chapters Pages

9th 41st – 45th 162 – 186

10th 46th – 50th 187 –

11th 51st – 55th

12th 56th – 60th

13th 61st – 65nd

14th 66th – 70th

15th 71st – 75nd

16th 76th – 82nd

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Opening Compassionate Intentions1

NON-violently2 I practice:

mindfulness, insight and compassion,3

as well as apply teacher’s advice4

that all beings may benefit5! 3 repetitions

1 – Lama: Jigme’s liberal adaptation

of Karma Chakme’s conservative distillation of the four sets of vows.

2 – Karma Chakme Rinpoche taught that non-violence

could be the essence of the Pratimoksha vows of renunciation.

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3 – Buddhist fundamentalists take refuge in Buddha (the teacher),

Dharma (the teaching)

and Sangha (the taught).

Practitioners of Buddhist tantra teach that

the mind, speech and body of Green Tare

represent the Buddha, Dharma and Sangha respectively.

They also teach that on deeper level the mind, speech and body,

of this archetype of compassion’s enlightened activity,

also represent the Dharmakaya, Sambhogakaya and Nirmanakaya.

Fundamentalists teach that at the moment of enlightenment

one’s mind becomes one with the Dharmakaya,

the all pervasive, all knowing mind of all the Buddha’s;

one’s subtle energy manifests

in a paradise of bliss-inducing light (just like Green Tare’s pure land),

in a body of bliss-inducing light (just like Green Tare) the Sambhogakaya;

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from which one’s compassion causes infinite number of bodies to emanate

in whatever forms are required

to meet the needs of all living beings, the Nirmanakaya

This liberal teaches that the Nirmanakaya, Sambhogakaya and Dharmakaya

are just metaphors for the mastery of compassion, mindfulness and insight;

wherein one is able to practice them:

spontaneously, habitually, easily and effectively.

Many centuries ago, the fundamentalist (of the patriarchy) Karma Chakme Rinpoche

taught the essence of keeping the vows of refuge

was cultivate absolute faith in the so called three jewels (Tri Ratna in Sanskrit)

of Buddha, Dharma and Sangha.

But this liberal (of the matriarchy) teaches that faith is a rigidity,

a manifestation of intellectual and emotional grasping

that is the antithesis of the flexibility of the matriarchal path

of passive, permissive flexibility and fluidity;

and therefore teaches that the essence of keeping the vows of refuge

is to enthusiastically traverse the path of mindfulness, insight and compassion

with the intention of mastering them for the two purposes5.

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4 – the fundamentalist Karma Chakme Rinpoche

taught that the essence of keeping the vows to Tantra Samaya

was unwavering faith in one’s teacher

as an enlightened manifestation of one’s Yidam;

the archetype of enlightenment that one works with

in the “Tantra of bringing rebirth into the path of the Nirmanakaya”

as well as the “Mahamudra of compassion and openness.”

However this liberal teaches that the essence of keeping one’s tantric Samaya,

is to enthusiastically apply the advice of one’s teacher

while rationally noticing the effects of such behavior;

for if they undermine one’s mindfulness, insight and compassion

then one must reevaluate one’s comprehension and application of the advice

as well as the wisdom and compassion of the one who gave it.

5 – the essence of the Bodhisattva Vows of Compassion

are to non-violently practice mindfulness, insight and compassion

as well as apply the advice of one’s teacher

for the two purposes of oneself and others.

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That is why we cherish the intention

of all the needs of all beings being met,

whether they walk, crawl, swim or fly.

Which is one of the reasons why I choose NOT to participate

in the exploitation of others as a consumer.

Why should a dairy cow be torn away from her new born calf,

only to be slaughtered; just because I want a snack?

Compassion for: non-human animals, the environment,

and our own health, longevity and lucidity

are excellent reasons to embrace a whole-food vegan lifestyle.

If this interests you your teacher will be happy to recommend books and other resources.

Performing hollow-body, slapping burpees

while performing this recitation three times, are not mandatory,

but the author has found them to be bracing, invigorating

and a support to regular contemplation and meditation.

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Opening Insightful Recitation

Invocation

Suffering

Interdependence

Impermanence

Opportunity

Supplication

Vows

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The Four Thoughts that Turn the Mind1

Invocation

Homage oh lama2,

perfect protector

who is the centered,

spontaneous mind3.

1 – Lama: Jigme’s liberal adaptation

of Dudjom Lingpa’s conservative distillation

of the gradual path to enlightenment (“Lam Rim” in Tibet)

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2 – It is the task of the OUTER lama

to acquaint the student with the INNER lama,

which is a metaphor for centered spontaneity.

3 – The two most frequent errors upon, patriarchy’s

(fundamentalism’s, yang’s or sun’s) path

are the scatteredness and contrivance of perfectionism and controlling tendencies.

Their antidotes, found upon matriarchy’s (liberalism’s, yin’s or moon’s) path;

are centeredness and spontaneity, respectively.

It should come as little surprise that this latter path

is characterized by simplicity’s centered-spontaneity

as well as patience and compassion;

the essence of Lao Tzu’s “Tao Te Ching.”

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Suffering

Neither getting

nor keeping the desired

and enduring the disliked

are universal.

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Vajra Fists – four fingers holding their thumb

Bringing Death’s Dissolution

into the path of Insight

Universal-dissolution

IN-breath: Each world melts… impermanence

OUT-breath: into Earth! interdependence 1 breath

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Global-dissolution

IN-breath: Earth now melts… impermanence

OUT-breath: into here! interdependence 1 breath

.

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Local-dissolution

IN-breath: Here now melts… impermanence

OUT-breath: into form1! interdependence 1 breath

.

1 – “form” is a synonym for body

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Physical-dissolution

IN-breath: Form now melts… impermanence

OUT-breath: into speech1! interdependence 1 breath

1 – “speech” is a synonym for “communication” .

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Communication-dissolution

IN-breath: Speech now melts… impermanence

OUT-breath: into mind! interdependence 1 breath

Tam

.

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Mental-dissolution

IN-breath: Mind now melts… impermanence

OUT-breath: into void1! interdependence 1 breath

1 – “void” is a metaphor for Non-graspability

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Concluded-dissolution a

IN-breath: Infinite…

OUT-breath: openness! 1 breath

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Concluded-dissolution b



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Bringing Death’s Swoon

into the path of Insight

Palms UP

12 Left Middle-finger Mutable-water Feet Surrendered Sagehood

IN-breath: This…

OUT-breath: void! 4 breaths

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Palms UP

11 Both Index-fingers Fixed-air Calves Laid-back, Smart Generous

IN-breath: This…


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Palms UP

10 Right Ring-finger Cardinal-earth Bones Affluence and Power

IN-breath: This…


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Palms UP

9 Left Little-finger Mutable-fire Thighs Big-picture Thinking

IN-breath: This…


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Palms UP

8 Both Middle-fingers Fixed-water Crotch Deep Desires

IN-breath: This…


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Palms UP

7 Right Index-finger Cardinal-air Kidneys Love and Beauty

IN-breath: This…


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Palms UP

6 Left Ring-finger Mutable-earth Guts Considerate Meticulousness

IN-breath: This…


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Palms UP

5 Both Little-fingers Fixed-fire Liver Charismatic Leadership

IN-breath: This…


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Palms UP

4 Right Middle-finger Cardinal-water Stomach Mother Henning

IN-breath: This…


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Palms UP

3 Left Index-finger Mutable-air Upper limbs Playful Creativity

IN-breath: This…


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Palms UP

2 Both Ring-fingers Fixed-earth Throat Affluence, Rooted Hedonism

IN-breath: This…


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Palms UP

1 Right Little-finger Cardinal-fire Crown Adventurous Courage

IN-breath: This…


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Bringing the Bardo

into the path of Meditation

Palms DOWN


IN-breath: Tam…


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Palms DOWN


IN-breath: Tam…


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Bringing Rebirth

into the Path of Compassion

Very Subtle – Mind

Palms UP


IN-breath: How is mind…

OUT-breath: clear1 yet void2? 4 breaths

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1 – “clear” is a synonym for lucid, aware or perceptive (as opposed to opaque);

by way of example, a child’s eye is clear and perceptive

whereas an eye with cataracts is opaque, thus it’s vision is obscured.

2 – “void” is merely a concise way of communicating,

“Although this mind is lucid,

it is as NON-graspable as a vast, empty void,

like the infinite azure sky

on a beautiful, cloudless day.”

We realize the void nature of our mind

by noticing it in harmony with our IN-breath

and then relaxing in harmony with our OUT-breath.

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One must bear in mind that the above contemplation

is a rhetorical question,

and as such it’s power is NOT found in its answering

BUT in its asking.

For it, but merely primes the pump,

readying the mind to discover the answer

that is viscerally revealed

in the practicing of the next exercises contemplation.

Sadly the majority of the participants and teachers

of most so called spiritual paths

tend to be patriarchal and fundamentalistic;

and Buddhism as well as Taoism are no exception.

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It therefore should not surprise you to read

that many of these folks are quite sectarian

and some are downright unscrupulous, elitist and greedy…

insisting that those who they converse with

could never benefit from spiritual practice,

no less accomplish enlightenment,

unless they practice the same techniques that they do.

Of course the great irony

is that all the sects practice the same techniques,

but with different nomenclature, terminology and labels;

even within the various subsects of Tibet.

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It is my desire to delineate fundamentalism from liberalism,

and patriarchy from matriarchy

as well as show and explain the contemplation and meditation,

impermanence, interdependence, mindfulness, insight and compassion

that are common to every sect, and subsect of Buddhism.

In Tibet’s Nyingma sect this practice of To-kal’s “leaping-over illusion” contemplation

denotes two forms of contemplation that support

the practice of Trekchö’s “slicing through illusion” meditation

(the latter is also known as Atiyoga or the Mahamudra of Awareness and Openness).

In this, the first of two types of “leaping-over illusion” contemplations

we use twelve exercises to explore the non-graspable nature

of: circumstance, body, communication and mind.

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In the Nyingma sect these meditations could be described as

a liberal take on the Atiyoga or Great Completion Stage practices

(also known as Dzokchen in Tibet),

and in the Kagyu sect these meditations could be described as

a liberal take on the Mahayoga or Creation Stage practices,

that are also known as

“bringing Rebirth into the path of the Nirmanakaya.”

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The Sanskrit word Nirmanakaya literally translates as “Emanation-body.”

From a patriarchal, fundamentalistic and literal point of view

it is thought that upon enlightenment

a meditator’s mind merges with the all-pervasive, all-knowing mind of all Buddhas

(also known as the Dharmakaya or Truth-body),

the speech or subtle energy

is instantly transported to a paradise (or pure land)

and is comprised of bliss-inducing light

(also known as the Sambhogakaya or Enjoyment-body).

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As he/ she observes the sufferings of others (with his/ her clairvoyance)

He/ she compassionately emanates bodies of flesh, blood and bone

(also known as Nirmanakaya or emanation body) to meet their needs.

However from a matriarchal, liberal and figurative point of view

the idea of the Sambhogakaya (Enjoyment-body of bliss-inducing light)

serves as a metaphor for the mastery of mindfulness,

the Dharmakaya (Truth-body of all pervasive omniscience)

serves as a metaphor for the mastery of insight

and the Nirmanakaya ( Emanation body of flesh, blood and bone)

serves as a metaphor for the mastery of Compassion.

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Come, let us dispense with patriarchy’s “greasy kid stuff”

of the superstition, fear, rigidity and controlling tendencies of fundamentalism

and instead relax into the courage, flexibility, permissiveness, humility and peace

of matriarchy’s liberalism.

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Palms UP


IN-breath: Awareness…

OUT-breath: relaxing! 4 breaths

The purpose of one’s subtle mind

is to passively, vulnerably and non-conceptually perceive,

which is one of the reasons acquiescing to our defensive impulses

can be so destructive to our spiritual development.

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How?

How is one to viscerally experience the void nature of one’s perceptions?

Easy!

During the IN-breath vulnerably notice the present moment experience

(whether it is glorious or grotesque)

and during the OUT-breath relax to the best of one’s ability.

The power of tranquility’s relaxation is so potent

that it is actually taught in the oldest meditation manuals attributed to the Buddha,

the Maha Satipatthana, Satipatthana and Anapanasati suttas.

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Palms UP


IN-breath: My mind2,

like seed Tam5…

OUT-breath: clear3 yet void4! 1 breath

Tam

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2 – “mind” is a reference to that which passively and vulnerably perceives:

the senses, emotion, intention, reason, recollection, imagination and intuition.

3 – “clear” is a synonym for lucid, aware or perceptive, the opposite of opaque


“Although this mind is clear, lucid and aware,


like the infinite azure sky

on a beautiful, cloudless day.“

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5 – According to Buddhist Mythology,

the mind of Ar-ya Ta-re (the archetypical Buddha of Enlightened Action)

is depicted as a mustard seed sized, green syllable “Tam”

comprised of NON-graspable light

Here we see that emptiness, voidness or non-graspability of mind

serves as the universal common denominator

that serves to unify ALL beings of all worlds;

thus laying the foundation of personal, local, global and universal compassion.

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IN-breath: Neighbors’ minds2,

like seed Tam5…


Tam

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IN-breath: Earthlings’ minds2,

like seed Tam5…


Tam

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IN-breath: All beings’ minds2,

like seed Tam5…


Tam

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Subtle – Communication

Palms UP


IN-breath: How is speech1

OUT-breath: heard yet void2? 4 breaths

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1 – “Speech,” is a metaphor for several things:

Outwardly it refers to all communication, verbal or otherwise,

Inwardly it can refer to our “self-talk,”

Subtly it can refer to our breath,

Secretly it could refer to our very subtle energy (also known as prana, loong, or chi) and

Very secretly it could refer to mind’s active aspect (as opposed to its passive one).


“Although this communication is resounding,


like the seemingly infinite azure sky


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We realize the void nature of our communication



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Palms UP


IN-breath: What saying?

OUT-breath: Relaxing! 4 breaths

The purpose of one’s coarse mind is to actively communicate;

either to one’s self or others, verbally or nonverbally.

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How?

How is one to viscerally experience the void nature of one’s active communication?

Easy!

During the IN-breath vulnerably notice the words one is silently and mentally

reading or reciting to one’s self


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Palms UP

7 Right Index-finger Cardinal-air Kidney Love and Beauty

IN-breath: My speech1,

like Man-tra3…

OUT-breath: heard yet void2! 1 breath

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1 – “Speech,” is a metaphor for several things:

Outwardly it refers to all communication, verbal or otherwise,

Inwardly it can refer to our “self-talk,”

Subtly it can refer to our breath,

Secretly it could refer to our very subtle energy (also known as prana, loong, or chi) and

Very secretly it could refer to our active mind (as opposed to its passive aspect).


“Although this communication is resounding,




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the communication of Ar-ya Ta-re (the archetypical Buddha of Enlightened Action)

is symbolized as the Ten Syllable Mantra

comprised of NON-graspable light.”

Here we see that emptiness, voidness or non-graspability of communication




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Palms UP


IN-breath: Neighbors’ speech1,

like Man-tra3…


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Palms UP


IN-breath: Earthlings’ speech1,

like Man-tra3…


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Palms UP


IN-breath: All beings’ speech1,

like Man-tra3…


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Coarse – Physique

Palms UP


IN-breath: How is form1…

OUT-breath: felt yet void2? 4 breaths

1 – “Form,” is a synonym for “body”

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“Although this body is sensual,




We realize the void nature of our body



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Palms UP


IN-breath: What feeling?


One’s body is capable of experiencing

all manner of physical and emotional phenomena…

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How?

How is one to viscerally experience the void nature of one’s sensations?

Easy!

During the IN-breath vulnerably notice the present moment sensations

(whether they are glorious or grotesque)


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Palms UP


IN-breath: My form1,

like Ta-re3…

OUT-breath: felt yet void2! 1 breath

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1 – “Form,” is a metaphor for “body”


“Although this body is sensual,



on a beautiful, cloudless day.“

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the body, garments and ornaments of Ar-ya Ta-re

(the archetypical Buddha of Enlightened Action)

are symbolized as being comprised of NON-graspable light.

Here we see that emptiness, voidness or non-graspability of physique




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Palms UP


IN-breath: Neighbors’ forms1,

like Ta-re3…


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Palms UP


IN-breath: Earthlings’ forms1,

like Ta-re3…


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Palms UP


IN-breath: All beings’ forms1,

like Ta-re3…


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Very Coarse – Circumstance

Palms UP


IN-breath: How is here1…

OUT-breath: seen yet void2? 4 breaths

1 – Here is used as a monosyllabic metaphor

for circumstance.

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“Although this circumstance is apparent,


like the seemingly infinite, azure sky


We realize the void nature of our circumstance



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Palms UP

2 Both Ring-fingers Fixed-earth Throat Wealth and Sexuality

IN-breath: What seeing?


How?

How is one to viscerally experience the void nature of one’s circumstance?

Easy!

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During the IN-breath vulnerably, passively and non-conceptually notice

the present circumstance (whether it is glorious or grotesque)

and during the OUT-breath

relax to the best of one’s ability.

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Palms UP


IN-breath: My place1,

like pure land3…

OUT-breath: seen yet void2! 1 breath

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1 – “Place”,” is a metaphor for “circumstance”


“Although this circumstance is appearing,


like the seemingly infinite, azure sky


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the circumstances of Ar-ya Ta-re (the archetypical Buddha of Enlightened Action)

are symbolized as a paradise (or pure land)

comprised of NON-graspable light.

Here we see that emptiness, voidness or non-graspability of circumstance




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Palms UP


IN-breath: Neighbors’ places1,

like pure land3…


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Palms UP


IN-breath: Earthlings’ places1,

like pure land3…


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Palms UP


IN-breath: All beings’ places1,

like pure land3…


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The Union of Compassion and Openness

An ancient text explains the Ten-syllable mantra in verse:

Om to the transcendent subduer,

Ar-ya Ta-re, I bow,

homage to the glorious one

who frees with Ta-re;

with Tu-ta-re you calm all fears;

you bestow all success with Tu-re;

with the sound of Sö-ha

I pay homage.

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In other words the mantra could be translated as saying:

“Hey! I rely upon the archetype of enlightened activity

to cultivate greater: freedom, peace and success; make it so1!”

1 – with apologies to Gene Roddenberry

Tibet’s Nyingma sect could categorize these following contemplations

as a liberal take on Mahayoga

whereas Tibet’s Kagyu sect could describe these contemplations

as a liberal take on the Creation Stage practices.

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The latter are also known as

“bringing rebirth into the path of the Nirmanakaya (or Compassion’s mastery).”

There are also some that could describe these twelve contemplations

as the Mahamudra (or union) of Compassion and Openness.

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Palms DOWN


IN-breath: Compassion

now for me!

Calmly whisper: Om Ta-re Tu-ta-re Tu-re Sö-ha! four repetitions per breath

for one breath

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Palms DOWN



for neighbors!


for one breath

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Palms DOWN



for earthlings!


for one breath

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Palms DOWN



for all beings!


for one breath

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Palms DOWN


IN-breath: Mindfulness

now for me!


for one breath

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Palms DOWN



for neighbors!


for one breath

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Palms DOWN



for earthlings!


for one breath

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Palms DOWN



for all beings!


for one breath

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Palms DOWN


IN-breath: Great insight

now for me!


for one breath

.

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Palms DOWN



for neighbors!


for one breath

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Palms DOWN



for earthlings!


for one breath

.

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Palms DOWN



for all beings!


for one breath

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Vajra Fists – four fingers holding their thumb

The Union of

Impermanence and Interdependence

Universal-dissolution

IN-breath: Each world melts… impermanence

OUT-breath: into Earth! interdependence 1 breath

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1 – Profound refers to the Buddhist school of thought

that emphasizes active contemplation of impermanence and interdependence

to increase one’s insight.

Tibet’s Nyingma sect could categorize these contemplations

as a liberal take on Atiyoga,

also known as the Great Completion Stage practices (or Dzokchen).

In Tibet this practice of To-kal’s “leap-over illusion” contemplation

denotes two forms of contemplation that support

the practice of Trekchö’s “slice through illusion” meditation

(the latter is AKA Atiyoga or the Mahamudra of Awareness and Openness).

In this, the second of two types of leap-over contemplation

we use eight exercises to explore the futility of grasping

at any: thing, being and phenomena.

Tibet’s Kagyu sect could categorize these contemplations

as a liberal take on the Completion Stage practices,

that are also known as

“bringing death into the path of the Dharmakaya (or Insight’s mastery).”

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Global-dissolution

IN-breath: Earth now melts… impermanence

OUT-breath: into here! interdependence 1 breath

.

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Local-dissolution

IN-breath: Here now melts… impermanence

OUT-breath: into form1! interdependence 1 breath

. 1 – “form” is a synonym for body

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Physical-dissolution

IN-breath: Form now melts… impermanence

OUT-breath: into speech1! interdependence 1 breath

1 – “speech” is a synonym for “communication” .

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Communication-dissolution

IN-breath: Speech now melts… impermanence

OUT-breath: into mind! interdependence 1 breath

Tam

.

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Mental-dissolution

IN-breath: Mind now melts… impermanence

OUT-breath: into void1! interdependence 1 breath

1 – “void” is a metaphor for Non-graspability

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Concluded-dissolution a



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Concluded-dissolution b



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The Union of Bliss and Openness

Chapter Forty1

Let stillness

cut the momentum of moving thoughts;

within movement

see the very nature of stillness.

Where stillness and movement are one,

maintain the natural mind;

in the experience of one-pointedness,

recite the Ten-syllable mantra.

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1 – from Dza Patrul Rinpoche, Jigme Chökyi Wangpo’s final meditation manual:





adapted for Green Tare and explained by Terton Lama: Jigme Gyatso, Rime Rinpoche

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First set of twelve Exercises

Palms UP


IN-breath: Tam…


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Although this is a bliss meditation,

it is NOT our job to waste time or energy

either visualizing the seed syllable (Bija in Sanskrit) “Tam,”

it’s letter “T,”

or contriving the sensation of bliss.

Remember, energy is guided by thought,

thought is guided by intention

and intention is guided by words,

so by skillfully, silently, and mentally reciting the above words,

our subconscious could very well take care of the rest.

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By the way, in Buddhism bliss is simply used

as a monosyllabic synonym of pleasure;

some is very coarse and some is very subtle.

The important thing is NOT how much bliss you feel,

but simply that you’re mindful of the experience during the IN-breath,

and that you relax, to the best of your ability, during the OUT-breath.

Tibet’s Nyingma sect could describe these meditations

as a liberal take Anuyoga’s work with the so called channels, winds and drops

(or Nadi, Prana, and Bindu in Sanskrit).

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Tibet’s Kagyu sect could describe these meditations as a liberal take on

the Completion Stage practices,

that are also known as “bringing the bardo (the state between death and rebirth)

into the path of the Sambhogakaya (or Mindfulness’ mastery).”

There are some that would describe these twelve sets of exercises

as the Mahamudra (or union) of Bliss and Openness.

This is also what Karma Chakme Rinpoche referred to

as “meditation with an object.”

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Palms UP


IN-breath: Tam…


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The Union of Awareness and Openness

Chapter Thirty-nine1

Your own mind, aware and void inseparably,

is Dhar-ma-ka-ya.

Leave everything as it is in fundamental simplicity

and clarity will arise by ítself.

Only by doing nothing

will you do all there is to be done;

leaving everything in naked void-awareness,

recite the Ten-syllable mantra.

of 167


1 – from Dza Patrul Rinpoche, Jigme Chökyi Wangpo’s final meditation manual:





adapted for Green Tare and explained by Terton Lama: Jigme Gyatso, Rime Rinpoche

of 167


First set of twelve exercises

Palms UP


IN-breath: This…


of 167


Tibet’s Nyingma sect could describe these meditations as a liberal take on Atiyoga

or the Great Completion Stage practices (or Dzokchen in Tibet),

this is also known as “Slicing-through illusion” meditation (or Trekchö in Tibet);

and is sometimes referred to as “relaxing into the nature of mind.”

Tibet’s Kagyu sect could also describe this as a liberal take on

“bringing death into the path of the Dharmakaya (or Insight’s mastery).”

There are some that would describe these twelve sets of exercises as

the Mahamudra (or union) of Awareness and Openness.

This is also what Karma Chakme Rinpoche referred to

as “meditation without an object.”

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Palms UP


IN-breath: This…


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Tantra’s Four Bases of Mindfulness

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Very Subtle – Mind

Palms UP


IN-breath: (My, neighbors’, earthlings’ or all beings’)

mind(’s)2, like seed Tam5…

OUT-breath: clear3 yet void4! 4 breaths

Tam

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Subtle – Communication

Palms UP



speech1, like Man-tra3…

OUT-breath: heard yet void2! 4 breaths

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Coarse – Physique

Palms UP



form(’s)1, like Ta-re3…

OUT-breath: felt yet void2! 4 breaths

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Very Coarse – Circumstance

Palms UP



place(’s)1, like pure land3…

OUT-breath: seen yet void2! 4 breaths

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Closing Compassionate Intentions

Fortunate Rebirth

Good Fortune

Meaningful to Behold

Benediction

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Fortunate Rebirth

May all beings, everywhere

experience:

long and happy life,

fortunate rebirth,

swift accomplishment,

and be of benefit to all others.

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Good Fortune

May all the denizens

of my abode, neighborhood,

world and cosmos

experience good fortune

of: mind, communication,

body and circumstance.

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Meaningful to Behold

May all who recall, mention,

hear, touch, or see me

practice mindfulness, insight

as well as compassion:

spontaneously, habitually,

easily and effectively.

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Benediction

May all beings everywhere

habitually rest:

spontaneous, carefree

and at ease

in the vast expanse

of timeless awareness.

Tam

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Syllabus

Week Rumination Recitation Meditation Prostration

First 1st – 5th Chapters Opening – Compassion’s Intention Union of Impermanence and

Interdependence

Second 6th – 10th Chapters Twelve Elemental Permutations 1/3 Union of Compassion and

Openness Compassion’s Opening Intention

Third 11th – 15th Chapters Two Paths 2/3 Union of Com. & Openness,

1st Union of Awareness & Openness

Conclusion and Mantra’s Meaning

Fourth 16th – 20th Chapters Closing – Good Fortune 3/3 Union of Com. & Openness,

1st Union of Bliss and Openness

Introduction and 1st Homage

Fifth 21st – 25th Chapters Closing – Benediction Dissolution’s Insight 2nd and 3rd Homages

Sixth 26th – 30th Chapters Closing – Meaningful to Behold Swoon’s Insight 4th and 5th Homages

Seventh 31st – 35th Chapters Closing – Fortune Rebirth Bardo’s Mindfulness 6th and 7th Homages

Eighth 36th – 40th Chapters Opening – Invocation Rebirth’s Compassionate View 8th and 9th Homages

Ninth 41st – 45th Chapters Opening – Suffering Tantra’s Four Bases of Mindfulness 10th and 11th Homages

Tenth 46th – 50th Chapter Opening – Interdependence 2nd Union of Bliss and Openness 12th and 13th Homages

Eleventh 51st – 55th Chapters Opening – Impermanence 2nd Union of Awareness & Openness 14th and 15th Homages

Twelfth 56th – 60th Chapters Opening – Opportunity 3rd Union of Bliss and Openness 16th and 17th Homages

Thirteenth 61st – 65th Chapters Opening – Supplication 3rd Union of Awareness & Openness 18th and 19th Homages

Fourteenth 66th – 70th Chapters Path of Mastery 4th Union of Bliss and Openness 20th and 21st Homages

Fifteenth 71st – 75th Chapters Means of Mastery 4th Union of Awareness & Openness

Sixteenth 76th – 82nd Chapters Ascending and Descending Practices

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Astrology’s Twelve Elemental Permutations





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Two Paths

In the Tao Te Ching we read of two paths in any endeavor,

Lao Tzu warned against the former and encouraged the latter:

the path of yang or the path of yin,

the path of patriarchy or the path of matriarchy,

the path of rigidity or the path of flexibility,

the path of elitism, or the path of egalitarianism,

the path of control or the path of permissiveness,

the path that craves certitude or the path that embraces ambiguity,

the path with authority as the source of truth

or the path with truth as the source of authority,

the direct path or the circuitous path,

the active path or the passive path,

the path of competition or the path of cooperation,

the path or cruelty or the path of compassion.

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