In order to have a good meaningful life, we need not be a religious person or a spiritually minded person. The question is what is a religious or spiritual person? According to Tibetan understanding, a religious person means someone who is engaged in activities, such as mantra recitation, doing prayers and sadhanas, circumambulation, or visiting the temple frequently. This is a spiritually minded person. However, I do not think he/she is a spiritual person or a good human being. I always distinguish between a generally spiritual person and those who practise. A spiritually good person needs to be guarded and be mindful of his/her good conduct in terms of body, speech and mind. Only in this way that it is possible to produce good karma.

— Dagyab Rinpoche

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Sugatas and Bodhisattvas of the ten directions, turn your enlightened intention towards us! May all sentient beings tormented by this present age of the five virulent degenerations, know that they possess a treasure that can alleviate the various portents of decay in the physical world and its inhabitants due to the ripening of their wrong intentions and actions ― a treasure grounded in the renunciation of harmful actions and the cultivation of altruistic actions, granting all the spiritual and temporal wellbeing one could desire. This is the supreme wish-fulfilling gem of good heart associated with all supreme spiritual practices.

— His Holiness Chatral Rinpoche

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Although enemies such as hatred and craving have neither arms nor legs, and are neither courageous nor wise, how have I been used like a slave by them?

— Shantideva

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Strive unceasingly for purification, banish ignorance and gather merit. Doing so, you will not only see the Dharma-loving gods come to listen, you will even perceive within yourselves. The Dharmakaya, holiest and highest of all gods. Seeing that, you will then behold the whole truth of Samsara and Nirvana and you will free yourselves from karma.

— Milarepa

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Today is the 654th Year Anniversary of the Omniscient Dolpopa Sherab Gyaltsen’s (1292 – 1361) passing, many consider him as the founder of the Jonang tradition of Tibetan Buddhism. Dolpopa was one of the most influential figure and yet controversial teacher of Tibetan Buddhism. He developed the zhentong view which is closely tied to Indian Yogacara school and the Tathagatagarbha (Buddha-nature) tradition. With his interpretation of the Mahayana and Vajrayana doctrine, Dolpopa elicited controversy for almost 700 years. Dolpopa is considered to be one of the greatest exponents and practitioner of the Kalachakra Tantra. Dolpopa was a consummate practitioner of Six-branch Yoga, the perfection stage practices of the Kalachakra Tantra. The formulations of his theories is based upon his own experience in meditation and his doctrinal discussions upon scripture, in particular relating to the Kalachakra–related cycles.

During the construction of the Great Stupa of Jonang, Dolpopa explained for the first time the distinction between the relative as empty of self-nature (rangtong) and the absolute as empty only of other relative phenomena (zhentong). He revealed the connection between his realisation of the Zhentong view, the teachings of the Kalachakra Tantra, and the stupa of Jonang in these verses:

Alas, my share of good fortune may be inferior,
But I think a discovery such as this is good fortune.

Is this discovery by a lazy fool
Due to the blessing of the Kalki emperor?

I have not physically arrived at Kalapa,
But has the Kalki entered my faithful mind?

My intelligence has not been refined
In the three-fold knowledge,
But I think the raising of Mount Meru
Has caused the ocean to gush forth.

I bow in homage to the masters, buddhas, and kalkis,
By whose kindness the essential points,
Difficult for even exalted beings to realise,
Are precisely realised, and to their great stupa.

Above sources and more information about Dolpopa and his teachings can be found in these 2 books: The Buddha from Dolpo and Mountain Doctrine.

 

Prayer to the Omniscient Dolpopa

You embody the blessings of the Body, Speech, and Mind

Of the Buddhas of the three times and the ten directions.

You are the Lord of the Ocean of Definitive Meaning

The wisdom emanation of Buddha Vajrasattva,

The boundless light of Buddha Amitabha,

And, the loving glance of the Lord of Compassion and the Mother of Mercy.

I pray to You, Supreme Lord: Peerless Dolpopa, regard me with affection!

— Jonang lineage prayer

 

Below is a prayer composed by His Holiness the 14th Dalai Lama for the Jonang

Having perfectly meditated, upon generating the enlightened mind for incalculable eons, the incomparable sovereign of the Shakyas wisely brought down the rain of sublime teachings in order to fulfill the wishes of illimitable beings. To you who protects beings through glorious virtue, I pay homage!

The intended meaning of the three successive Wheels of Dharma was explicated from multiple realisations derived from study and practise. This is what distinguishes the one from the many gates of the Buddha’s Dharma. May the teachings of the Jonang flourish!

Amidst the vast lotus grove of the Victor’s teachings in the Land of Snows, hundreds of petals of Buddhist exposition and meditation systems bloomed. Among them, the dynamic intent of the final Wheel of Dharma was revealed. May the teachings of the Jonang flourish!

You uphold and transmit an unparalleled oral transmission, an extraordinary commentarial tradition on the sutras and tantras of the great chariot tradition of the Kalachakra Tantra. May the teachings of the Jonang flourish!

From Yumo Mikyo Dorje, through Dolpopa, Kunga Dolchok, the protector Jetsun Taranatha, and successive masters, your lineage has gracefully disseminated. May the teachings of the Jonang flourish!

The timelessly ultimate residing, stable, enduring Enlightened essence is the indivisible ground and fruition. This is the way elucidated in the Essence Sutras and the meaning beheld by Nagarjuna. May the teachings of the Jonang flourish!

Your Great Middle Way view of the sutras and your practise of the Six Yogas which unfolds the meaning of the tantras are great traditions of explanation that activate the actual dimension of reality. May the teachings of the Jonang flourish!

Through the great blessings of the sources of refuge, the Victor and the Victor’s children, through the power of the unalterable ultimate nature of reality, through the force of divine virtue, and through our devotion, May this aspiration prayer be fulfilled swiftly!

— Tenzin Gyatso, His Holiness the Fourteenth Dalai Lama

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众生习气毛病有八万四千烦恼,所以佛就有八万四千法门来对治,这是佛的善巧方便。你有什么病,就给你什么药。佛说一切法,为度一切心,若无一切心,何用一切法?

— 虚云老和尚

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The tree that grants all wishes takes root in a mind that turns away from samsara and aspires only to liberation. Faith and compassion form its trunk. Abandoning harm and the practice of virtue are its branches, while all the virtues are its leaves. Its flowers are the realisation of the qualities essential to meditation. From these arise its fruit, the perfect state of buddhahood.

— Kalu Rinpoche

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You should inquire deeply and directly into the distress of the mind and find out what has been created and who is the self that is suffering. Without this understanding, you can’t develop clarity and the ability to help others. A person may be expert at undoing knots, but if he never sees that there is a knot in front of him, how will he undo it? Without clear and direct looking, you will be locked into time and space and unable to free yourself from the material world.

— Buddha

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Death doesn’t free us: Our karma owns us, so, I will abandon negative actions and devote myself continuously to positive actions. Thinking this way, I check my mind daily.

— 9th Karmapa Wangchuk Dorje

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Happily I am no common ritualist Lama gathering followers, power and wealth, without time to experience the fullness of life. Happily I am no scholarly monk lusting after novice lovers, without time to study the Sutras and Tantras. Happily I do not stay in a Mountain Hermitage entranced by the smiles of the nuns, without time to ponder the Three Vows. Happily I am no Black Magician taking the lives of other people, without time to cultivate Compassionate Mind. Happily I am no Shaman of the charnel ground lending myself to gods and demons, without time to sever the root of confusion. Happily I am no householder or father fighting to put food in dependants’ mouths, without time to wander in pleasant places.

— Drukpa Kunley

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