The Vajra Parrot Squawks!

"I am really shocked and amazed at many religious people - Christian or Buddhist or whatever - who seem to be ignorant regarding the practice of their religion. ... They are still trying to describe the indescribable, limit the unlimited, know the unknowable, and not many look at the way they are. They believe what someone else has told them.

Gotama the Buddha was one whose wisdom came from observing Nature, the conditions of mind and body. Now that's not impossible for anyone of us to do. We have minds and bodies; all we have to do is watch them. It's not as if we have to have special powers to do that or that, somehow, this time is different from that of Gotama the Buddha... People in the time of of Gotama the Buddha were not any different from the way they are now - they had greed, hatred and delusion, egos, conceits and fears just like people nowadays.

People say to me, "I can't do all that. I'm just an ordinary person, a layman; when I think of doing all that, I realise I can't do it, it's too much for me." I say,"If you think about it, you can't do it; that's all. Don't think about it, just do it." Thought only leads you to doubt. People who think about life can't do anything. If it's worth doing, do it.

When you get depressed, learn from your depression; when you get sick, learn from your sickness; when you're happy, learn from happiness - these are all opportunities to learn in the world. Keep silently listening and watching as a way of life ... then you begin to understand the conditions of mind. There's nothing to fear. There's nothing you have to get that you don't have. There's nothing to get rid of."

Ajahn Sumedo - "The Way It Is", Amaravati Publications, 1991

We've all seen the pictures in the media and heard the collective British sigh of disapproval at the sight of paw prints on mattresses, filthy bathrooms and typically Indian shambolic attempts at organisation that have dogged the 2010 Commonwealth event in Delhi.

I confess, I too let out a very British sigh when I experienced first-hand the disaster which is the metro system: 40 minutes' aimless queueing followed by the ticket booths' running out of paper.

But should we really be surprised at these things?

It's too easy - and I fall into this trap often - to get angry and/or condescending about India and its seemingly febrile attempts to 'develop'. However, our reactions are conditioned by our own experience and chock-full of expectations arising from the manner in which we are accustomed to live. We don't expect, for example, to slip a policeman some cash to preempt his turning a blind eye to our crime. We expect trains and buses to run to some sort of timetable, rubbish to be collected from the streets, people to form orderly queues, blah blah blah.... These expectations, however, are not necessarily shared by those from other countries and cultures, where life is a daily battle for survival or, at best, a daily battle just to get the simplest of things done.

The intellectual/mercantile/political elites in India are so desperate to move forward and embrace 'Western' civilisation (one has only to watch the interminable and slightly wistful Nestcafe ad remakes on TV over here to gain some level of insight) that they plough forward boldly without any real sense of the reality of the country's situation or what can actually be achieved by these grand plans.

Crucially, they fail to understand that their dream will only ever be a pipe dream, or at best some kind of Western-parody, if, in their rush forwards, they don't address the issues that must precede such progress and take a step backwards to rectify them.

Poverty and a lack of concern for others cripple this country. An endemic and sickening culture of corruption, symptomatic of this, begins in the very highest strata of society and filters down through the ranks until nothing is left to be grabbed and ... surprise surprise ... there's not enough money left to complete development projects correctly. Then metro lines collapse, bridges fall down, athletes' villages are left to rabid dogs and pythons, etc. And we in the West shake our heads and tut to ourselves about these useless Indians.

In a sense they are useless - I mean the legislators, the policy makers, the politicians - because they just don't comprehend that there's no point trying to pretty up the front of your house when your back yard is full of shit and starving people; also there's little virtue in aping a Western culture that, itself, is full of absurdity and injustice and corruption and is fast becoming an unsustainable source of misery to millions.

India historically was one of the birthplaces of high culture and civilisation. It would be refreshing for this country to give birth to it again and maybe become a world-leader that the West could learn from.

This is a poor paraphrase of a famous Old Kadampa story, related to me when I first came to India by a holy being, whom I hope will forgive my artistic license and inaccuracies ;-)

In olden times an eminent master had 4 heart-disciples on whom he poured the entirety of the teachings, initiations and pith instructions he possessed. When he had nothing left to give, he dismissed them and they travelled to the four corners of Asia to put into practice what had been given to them.

After some years the Master summoned a secretary to enquire about the life and progress of these four disciples.

The secretary, in glowing terms, narrated that the first disciple was attracting huge crowds of followers and was tireless in giving the nectar of Buddhadharma to whomsoever needed it. His eloquence was legendary; many flocked from miles around to hear his words, which flowed like honey from his tongue.

"Very good." the Master smiled. "And the others?"

"Your second disciple has built monasteries and Dharma centres all over the land, as far as the eye can see!" the secretary gushed. "He has been assiduous in gaining many important sponsors, both royal and merchants. With the fortune he has accumulated through their generosity he has commissioned the very finest craftsmen to carve and gild the most beautiful statues of the Buddhas and Bodhisattvas seen in living memory."

"Impressive." the Master replied. "Carry on ..."

"Your third venerable disciple has printed the collection of all the sutras and tantras countless times over, as well as the commentaries and other texts, and has disseminated the Holy Dharma far and wide, benefitting countless beings, both high and low!"

"Wonderful. And what about my last disciple?" The master enquired.

The secretary fell silent for a moment and looked anxious.

"I'm not sure how to tell you," he began nervously. "Your fourth disciple, for all these years, has taught nothing, built nothing and disseminated nothing."

The Master's eyebrows raised quizzically, prompting the secretary to continue. "My emissaries report that all he does is sit in the dust in the dry valley outside a city in floods of tears, day and night, watching the people going about their business, and sharing what scraps of food he has with the beggars."

At this the Master beamed with joy, arose from his throne, and descended to the floor, asking the secretary to indicate the direction of this city. Then, facing that way, he prostrated many times and, on finishing, exclaimed, "Of all my disciples this is my true heart-son! He has fully mastered and integrated every teaching he has been given!"

Today we have many teachers, many Dharma centres and many books yet how many people actualise the teachings?

We can buy high initiations, tickets to see snazzy pop star lamas, gold-plated Buddhas from Patan or the silkiest zen from www.Dharma.inc but what's the point if we don't have compassion for the others going about their business?

I pay heartfelt homage to you, Yamantaka;
Your wrath is opposed to the Great Lord of Death.

(1) In jungles of poisonous plants strut the peacocks,
Though medicine gardens of beauty lie near.
The masses of peacocks don’t find gardens pleasant,
But thrive on the essence of poisonous plants.

(2) In similar fashion, the brave bodhisattvas
Remain in the jungle of worldly concern.
No matter how joyful this world’s pleasure gardens,
These brave ones are never attracted to pleasures,
But thrive in the jungle of suffering and pain.

(3) We spend our whole lives in the search for enjoyment,
Yet tremble with fear at the mere thought of pain;
Thus since we are cowards, we are miserable still.
But the brave bodhisattvas accept suffering gladly
And gain from their courage a true lasting joy.

(4) Now, desire is the jungle of poisonous plants here.
Only brave ones, like peacocks, can thrive on such fare.
If cowardly beings, like crows, were to try it,
Because they are greedy, they might lose their lives.

(5) How can someone who cherishes self more than others
Take lust and such dangerous poisons for food?
If he tried like a crow to use other delusions,
He would probably forfeit his chance for release.

(6) And thus bodhisattvas are likened to peacocks:
They live on delusions - those poisonous plants.
Transforming them into the essence of practice,
They thrive in the jungle of everyday life.
Whatever is presented, they always accept,
While destroying the poison of clinging desire.

(7) Uncontrollable wandering through rounds of existence
Is caused by our grasping at egos as real.
This ignorant attitude heralds the demon
Of selfish concern for our welfare alone:
We seek some security for our own egos;
We want only pleasure and shun any pain.
But now, we must banish all selfish compulsion
And gladly take hardship for all others’ sake.

(8) All of our sufferings derive from our habits
Of selfish delusions we heed and act out.
As all of us share in this tragic misfortune,
Which stems from our narrow and self-centered ways,
We must take all our sufferings and the miseries of others
And smother our wishes of selfish concern.

(9) Should the impulse arise now to seek our own pleasure,
We must turn it aside to please others instead;
For even if loved ones should rise up against us,
We must blame our self-interest and feel it’s our due.

(10) When our bodies are aching and racked with great torment
Of dreadful diseases we cannot endure,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have injured the bodies of others;
Hereafter let’s take on what sickness is theirs.

(11) Depressed and forlorn, when we feel mental anguish,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have deeply disturbed minds of others;
Hereafter let’s take on this suffering ourselves.

(12) When hunger or violent thirst overwhelms us,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have kept what we had without sharing;
We have plundered and stolen and lured people on.
Hereafter let’s take from them hunger and thirst.

(13) When we lack any freedom, but must obey others,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have looked down on those who were lowly
And used them as servants for our own selfish needs;
Hereafter let’s offer our service to others
With humble devotion of body and life.

(14) When we hear only language that is foul and abusive,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have said many things without thinking;
We have slandered and caused many friendships to end.
Hereafter let’s censure all thoughtless remarks.

(15) When we are born in oppressive and wretched conditions,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have always had negative outlooks;
We have criticized others, seeing only their flaws.
Hereafter let’s cultivate positive feelings
And view our surroundings as stainless and pure.

(16) When we are parted from friends and from those who can help us,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have taken the friends and good servants
Of others away, wanting them for ourselves;
Hereafter let’s never cause close friends to part.

(17) When supreme holy gurus find us displeasing,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have turned from the gurus and teachings,
Preferring the counsel of misleading friends;
Hereafter let’s end our dependent relations
With those who would turn us away from the path.

(18) When unjustly we are blamed for the misdeeds of others,
And are falsely accused of flaws that we lack,
And are always the object of verbal abuse,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve despised and belittled our gurus;
Hereafter let’s never accuse others falsely,
But give them full credit for virtues they have.

(19) When the things we require for daily consumption
And use, fall apart or are wasted or spoilt,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve been careless with others’ possessions;
Hereafter let’s give them whatever they need.

(20) When our minds are unclear and our hearts are unhappy,
We are bored doing virtue but excited by vice,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve led others to acts of nonvirtue;
Hereafter let’s never provide the conditions
That rouse them to follow their negative traits.

(21) When our minds are disturbed and we feel great frustration
That things never happen the way that we wish,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have caused interfering disturbance
When others were focused on virtuous acts;
Hereafter let’s stop causing such interruption.

(22) When nothing we do ever pleases our gurus,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now with our gurus we have feigned pious manners,
But out of their presence have reverted to sin.
Hereafter let’s try to be less hypocritical
And take all the teachings sincerely to heart.

(23) When others find fault with whatever we’re doing
And people seem eager to blame only us,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve been shameless, not caring about others,
We have thought that our deeds didn’t matter at all,
Hereafter let’s stop our offensive behavior.

(24) When our servants and friends are annoyed by our habits,
And after a while cannot stay in our homes,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve imposed our bad habits on others;
Hereafter let’s change and show only kind ways.

(25) When all who are close turn against us as enemies,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve held grudges inside us with anger
With thoughts of sly methods to cause others pain;
Hereafter let’s try to have less affectation,
Nor pretend to be kind while we harbor base aims.

(26) When we suffer from sickness and such interference,
Especially when gout has swollen our legs,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now without shame and with no self-control
We have stolen or misused what others have given;
Hereafter let’s never take anything offered
To the Three Jewels of Refuge as if it were ours.

(27) When strokes and diseases strike without warning,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have broken our vowed words of honor;
Hereafter, let’s shun such nonvirtuous deeds.

(28) When our mind becomes clouded whenever we study,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have thought that the study of Dharma
Lacked prime importance and could be ignored;
Hereafter let’s build up the habits of wisdom
To listen and think about what Buddha taught.

(29) When sleep overwhelms us while practicing virtue,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have gathered the causes for obstacles
Hindering our practice of virtuous acts.
(We have lacked all respect for the scriptural teachings;
We have sat on our books and left texts on the ground.
We have also looked down upon those with deep insight.)
Hereafter for the sake of our practice of Dharma
Let’s gladly endure all the hardships we meet.

(30) When our mind wanders greatly and runs towards delusion,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have neglected to meditate fully
On defects pervading this transient world;
Hereafter let’s work to renounce this existence
(And see the impermanent nature of things).

(31) When all our affairs, both religious and worldly,
Run into trouble and fall into ruin,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have felt cause and effect could be slighted;
Hereafter let’s practice with patience and strength.

(32) When rites we perform never seem to be fruitful,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have relied on the gods of this world
Or on unskillful actions to bring us relief;
Hereafter let’s turn in another direction
And leave our nonvirtuous actions behind.

(33) When none of the wishes we make reach fulfillment,
Although we’ve made prayers to the Three Precious Gems,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have had an imperfect commitment
To Buddha whose teachings deserve complete trust;
Hereafter let’s place our exclusive reliance
On Buddha, his teachings and those in his fold.

(34) When prejudice, polio or strokes have us crippled
And external forces or harm rise against us,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have collected vast stores of nonvirtue
By breaking our vows and offending protectors
In our practice from guru-devotion to tantra;
Hereafter let’s banish all prejudiced views.

(35) When we lack all control over where we must travel
And always must wander like waifs with no home,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve disturbed holy gurus and others
And forced them to move from their homes or their seats;
Hereafter let’s never cause others disturbance
By evicting them cruelly from where they reside.

(36) When the crops in our fields are continually plagued
By drought, floods and hailstones, insects and frost,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have failed to honor our pledges;
Hereafter let’s keep all our moral vows pure.

(37) When we’re poor, yet are filled with much greed and desire,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve been misers, reluctant to share.
The offerings we’ve made to the Three Jewels were meager;
Hereafter let’s give with a generous heart.

(38) When our bodies are ugly and others torment us
By mocking our flaws, never showing respect,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve made images lacking in beauty,
By venting our anger, we’ve made ugly scenes;
Hereafter let’s print books and make pleasing statues,
And not be short-tempered, but be of good cheer.

(39) When attachment and anger disturb and upset us
No matter how much we may try to suppress them,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve held on to the improper outlook,
Stubbornly cherishing only ourselves;
Hereafter let’s uproot self-interest completely.

(40) When success in our practices always eludes us,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now, deep within, we have clung to our ego,
Fully immersed in self-cherishing ways;
Hereafter let’s dedicate all of the virtuous
Actions we do, so that others may thrive.

(41) When our mind is untamed though we act with great virtue,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we have engaged in those worldly ambitions
That aim at success for ourselves in this life;
Hereafter let’s work with pure one-pointed effort
To nourish the wish to gain freedom’s far shore.

(42) When after we do any virtuous action
We feel deep regret or we doubt its effect,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve been fickle and, stirred by base motives,
Have courted just those who have power or wealth;
Hereafter let’s act with complete self-awareness,
Exerting great care in the way we make friends.

(43) When those with ambition repay trusting friendship
By luring us on with their devious schemes,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now from ambition we have acted with arrogance,
Hereafter let’s dampen our self-centered pride.

(44) When the force of attraction or that of repulsion
Colors whatever we hear or we say,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve ignored what has caused all our troubles:
The mass of delusion that dwells in our heart;
Hereafter let’s try to abandon all hindrances:
Note their arising, examine them well.

(45) When no matter how well-meant our actions toward others,
They always elicit a hostile response,
This is the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Till now we’ve repaid loving-kindness with malice;
Hereafter let’s always accept others’ favors
Both graciously and with most humble respect.

(46) In short then, whenever unfortunate sufferings
We haven’t desired crash upon us like thunder,
This is the same as the smith who had taken
His life with a sword he had fashioned himself.
Our suffering’s the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Hereafter let’s always have care and awareness
Never to act in nonvirtuous ways.

(47) All of the sufferings that we have endured
In the lives we have led in the three lower states,
As well as our pains of the present and future,
Are the same as the case of the forger of arrows
Who later was killed by an arrow he’d made.
Our suffering’s the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Hereafter let’s always have care and awareness
Never to act in nonvirtuous ways.

(48) When the troubles and worries of family life grieve us,
This is the same as the case of a child,
Who was cared for with love, later killing his parents.
Our suffering’s the wheelof sharpweapons returning
Full circle upon us from wrongs we have done.
Hereafter it’s fitting in all of our lifetimes
For us to live purely as monks or as nuns.

(49) As it’s true what I’ve said about self-centered interest,
I recognize clearly my enemy now.
I recognize clearly the bandit who plunders,
The liar who lures by pretending he’s part of me;
Oh what relief that I’ve conquered this doubt!

(50) And so Yamantaka, spin round with great power
The wheelof sharpweapons of good actions now.
Three times turn it round, in your wrathful-like aspect
Your legs set apart for the two grades of truth,
With your eyes blazing open for wisdom and means.

(51) Baring your fangs of the four great opponents,
Devour the foe – our cruel selfish concern!
With your powerful mantra of cherishing others,
Demolish this enemy lurking within!

(52) Frantically running through life’s tangled jungle,
We are chased by sharpweapons of wrongs we have done
Returning upon us; we are out of control.
This sly, deadly villain – the selfishness in us,
Deceiving ourselves and all others as well
Capture him, capture him, fierce Yamantaka,
Summon this enemy, bring him forth now!

(53) Batter him, batter him, rip out the heart
Of our grasping for ego, our love for ourselves!
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern!
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release!

(54) Hum! Hum! Show all your powers, O mighty protector.
Dza! Dza! Tie up this enemy; do not let him loose.
P’at! P’at! Set us free by your might, O great Lord over Death.
Cut! Cut! Break the knot of self-interest that binds us inside.

(55) Appear Yamantaka, O wrathful protector;
I have further entreaties to make of you still.
This sack of five poisons, mistakes and delusion
Drags us down in the quicksand of life’s daily toil
Cut it off, cut it off, rip it to shreds!

(56) We are drawn to the sufferings of miserable rebirths,
Yet mindless of pain, we go after its cause.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(57) We have high expectations of speedy attainments,
Yet do not wish to work at the practice involved.
We have many fine projects we plan to accomplish,
Yet none of them ever are done in the end.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(58) Our wish to be happy is strong at all times,
Yet we don’t gather merit to yield this result.
We have little endurance for hardship and suffering,
Yet ruthlessly push for the things we desire.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(59) With comparative ease, we develop new friendships,
Yet since we are callous, not one of them lasts.
We are filled with desire for food and fine clothing,
Yet failing to earn them, we steal and we scheme.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(60) We are experts at flattering others for favors,
Yet always complaining, we are sad and depressed.
The money we have gathered we cannot bear to part with;
Like misers we hoard it and feel we are poor.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(61) We have done very little to benefit someone,
Yet always remind him how much we have done.
We have never accomplished a thing in our lifetime
Yet, boasting and bragging, we are filled with conceit.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(62) We have many great masters and teachers to guide us,
Yet, shirking our duty, ignore what they teach.
We have many disciples, yet don’t ever help them;
We cannot be bothered to give them advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(63) We promise to do many glorious deeds,
Yet in practice we give others minimal help.
Our spiritual fame has been spread far and wide,
Yet inwardly all of our thoughts are repulsive
Not only to gods, but to demons and ghosts.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(64) We have read very little, heard only a few teachings,
Yet talk with authority expertly on voidness.
Our knowledge of scriptures is pitifully lacking,
Yet glibly we make up and say what we like.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(65) We have many attendants and people around us,
Yet no one obeys us nor heeds what we say.
We feel we have friends in positions of power,
Yet should we need help, we are left on our own.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(66) We have gained lofty status and ranks of prestige.
Yet our knowledge is poorer than that of a ghost.
We are considered great gurus, yet even the demons
Don’t harbor such hatred or clinging desire
Or as closed-minded an outlook as we seem to have.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(67) We talk about theories and the most advanced teachings,
Yet our everyday conduct is worse than a dog’s.
We are learned, intelligent, versed in great knowledge,
Yet cast to the wind wisdom’s ethical base.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(68) We have selfish desires and horrible anger
Which fester inside us, we would never admit;
Yet without provocation we criticize others
And self-righteously charge them with faults we possess.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(69) We wear robes of saffron, yet seek our protection
And refuge in spirits and gods of this world.
We have promised to keep solemn vows of strict morals,
Yet our actions accord with the demons’ foul ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(70) Our pleasure and happiness come from the Buddhas,
The gurus, the teachings, and those who live by them,
Yet still we make offerings to ghosts and the spirits.
All of our guidance derives from the teachings,
And yet we deceive those who give this advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(71) We seek to have homes in monastic seclusion
Yet, drawn by distractions, we venture to town.
Discourses we hear teach us most noble practice,
Yet we spend all our time telling fortunes with dice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(72) We give up monks’ vows, the true path to gain freedom;
We would rather be married, have children and homes.
We cast to the wind this rare chance to be happy,
And pursue further suffering, more problems and woes.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(73) Discarding our practice to reach liberation,
We drift about searching for pleasure or trade.
We’ve obtained human bodies with precious endowments,
Yet use them to gain only hellish rebirths.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(74) Ignoring effects that the teachings can bring us,
We travel on business for profit and gain.
Leaving behind all our gurus’ wise lectures,
We tour different places in search of some fun.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(75) We hoard what we have, never willing to use it,
And leech all our food and our clothing from friends.
We leave aside wealth from our father’s inheritance,
Taking from others as much as we can.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(76) It’s amazing how little endurance we have
To do meditation, and yet we pretend
To have gained special powers so others are fooled.
We never catch up with the paths of deep wisdom,
Yet run here and there in needless great haste.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(77) Someone gives us advice from the depths of his heart,
Which is for our own good, but is harsh to our ears,
And with anger we view him as if he’s our foe.
Yet when someone without any true feelings for us
Deceitfully tells us what we like to hear,
With no taste or discernment we’re kind in return.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(78) When others consider us close and dear friends
And relate in strict confidence all they know,
We disclose their deep secrets especially to their foes.
When we have a good friend who is constantly with us,
We locate his weak points so we can torment him.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(79) Our jealousy is strong and whatever is said
We are always the skeptic, we doubt what is meant.
We are fussy, bad-tempered and hard to get on with,
Inflicting obnoxious behavior on others.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(80) When someone requests us to do something for him,
We are never obliging, but think up instead
Clever devious methods to do him some harm.
When others concede and agree with our viewpoint,
We do not acquiesce – we argue still more.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(81) We don’t pay attention to what others tell us;
We’re a trial to be with; we strain others’ nerves.
Our feelings are hurt at the slightest remark,
And we hold grudges strongly – we never forgive.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(82) We always are jealous of those of great status;
We feel holy gurus are threats to avoid.
Overwhelmed by attachment and ruled by our passions,
We spend all our time lusting after young loves.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(83) We don’t think of friendships as long-term commitments,
We treat old companions with thoughtless neglect.
And when we are making new friends with a stranger,
We try to impress him in grandiose ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(84) We lack clairvoyance, yet lie, feigning powers,
And then when proved wrong, we must bear all complaints.
We have little compassion for those who are near us;
Whenever they blunder, we are quick to lash out.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(85) We have poor education and limited knowledge;
Whenever we speak we’re unsure of ourselves.
Our learning in scriptural texts is so meager,
When hearing new teachings we doubt they are true.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(86) By making a habit of anger and passion,
We come to despise everyone that we meet;
And by making a habit of jealous resentment,
We ascribe fruits to others, disclaiming their worth.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(87) We don’t follow proper procedures of study;
We say it is needless to read the vast texts.
We feel there’s no value in learning from gurus;
We slight oral teachings and think we know best.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(88) We fail to explain what the Three Baskets teach,
But instead dwell on theories we’ve made up ourselves.
We lack deep conviction and faith in the teachings,
Whatever we say leaves disciples confused.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(89) We do not despise actions unwise and immoral,
Instead we dispute and attempt to pick flaws
In the excellent teachings and great masters’ works.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(90) We are never embarrassed when acting disgracefully,
Only respectable deeds cause us shame.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(91) All the things we should do, we don’t do even once,
For improper behavior takes up all our time.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centered butcher
Who slaughters our chance to gain final release.

(92) O mighty destroyer of selfishness-demons.
With body of wisdom unchained from all bonds,
Yamantaka, come brandish your skull-headed bludgeon
Of egoless wisdom of voidness and bliss.
Without any misgivings, now wield your fierce weapon
And wrathfully swing it three times round your head.

(93) With all of your fierceness, come smash this foul enemy!
Burst ego-concepts with your wisdom’s great might!
With your boundless compassion, protect us from suffering
The miseries caused by our self-centered actions;
Destroy our self-cherishing once and for all!

(94) With all of the sufferings that others experience,
Smother completely our selfish concern.
The sufferings of others arise from five poisons;
Thus whichever delusion afflicts other beings
Take it to smother delusions of self.

(95) Though we have not a doubt, for we recognize fully
The cause and the root of mistakes we all make,
If there is still left a part of our minds that would tend
To support this delusion of self that we have,
Then destroy the firm hold of this part of our minds
That, against our true wishes, makes fools of us still.

(96) As all that is wrong can be traced to one source
Our concern for ourselves whom we cherish the most,
We must meditate now on the kindness of others.
Accepting the suffering that they never wished for,
We must dedicate fully our virtues to all.

(97) Thus accepting ourselves all deluded nonvirtuous
Actions that others have done in the past,
In the present and future with mind, speech and body,
May delusions of others as well as our own
Be the favored conditions to gain our enlightenment,
Just as the peacocks eat poison and thrive.

(98) As crows may be cured after swallowing poison
By a powerful antidote given in time,
Let’s direct to all others our virtuous merit,
That this may replenish their chances for freedom.
May all sentient beings reach Buddhahood soon!

(99) Till the time when all motherly beings and I
Gain the perfect conditions for us to be Buddhas,
Though the force of our actions may cause us to wander
Through various realms in the six rebirth states,
May we always be able to help one another
To keep our aim fixed on enlightenment’s shore.

(100) Then for even the sake of but one sentient being
May we gladly take birth in the three lower states.
With enlightening conduct that never grows weak
May we lead all the beings in miserable rebirths
Out of their sufferings and causes for pain.

(101) As soon as we’ve placed ourselves into their realm
May the guards of the hells come to see us as gurus.
May the weapons of torture they hold turn to flowers;
May all harm be stilled, peace and happiness grow.

(102) Then may even hell beings develop clairvoyance
And take higher rebirths as men or as gods.
By developing strongly the wish to be Buddhas,
May they pay back our kindness through heeding the teachings
And regard us as gurus with confident trust.

(103) Then may all sentient beings of the three higher rebirths
Perfect meditation on egolessness.
In this way, may they realize the non-self-existence
Of worldly involvement and freedom as well.
May they place concentration on both of these equally,
Seeing their natures as equally void.

(104) If we practice these methods, we shall soon overcome
Our true enemies: selfish concern and self-love.
If we practice these methods, we shall overcome also
False concepts of ego we hold to be real.
Thus by joint meditation on egolessness
And on nondual wisdom of voidness and bliss,
How can anyone not gain the causes to win
A Buddha’s physical body and its fruit, Buddhahood?

(105) O mind, understand that the topics discussed here
Are interdependent phenomena all;
For things must rely on dependent arising
To have an existence: they cannot stand alone.
The process of change is alluring like magic,
For physical form is but mental appearance,
As a torch whirling round seems a circle of flame.

(106) There is nothing substantial to anyone’s life-force:
It crumbles apart like a water-soaked log;
And there is nothing substantial to anyone’s life span:
It bursts in an instant like bubbles of foam.
All the things of this world are but fog-like appearance:
When closely examined, they fade out of sight.
Like mirages these things at a distance seem lovely,
But when we come closer, they are not to be found.

(107) All things are like images found in a mirror,
And yet we imagine they are real, very real;
All things are like mist or like clouds on a mountain,
And yet we imagine they are stable and firm.
Our foe: our insistence on ego-identities
Truly our own, which we wish were secure,
And our butcher: the selfish concern for ourselves –
Like all things these appear to be truly existent,
Though they never have been truly existent at all.

(108) Although they appear to be concrete and real,
They have never been real, anytime, anywhere.
They’re not things we should burden with ultimate value,
Nor should we deny them their relative truth.
As our grasping for egos and love for ourselves
Lack substantial foundations with true independence,
How can they yield acts that exist by themselves?
And then how can this cruel vicious circle of suffering,
The fruit of these actions, be real from its core?

(109) Although all things thus lack inherent existence,
Yet just as the face of the moon can be seen
In a cup of clear water reflecting its image,
The various aspects of cause and effect
Appear in this relative world as reflections.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(110) When our bodies are charred in a horrible nightmare
By the world-ending flames of a stellar explosion,
Although this ordeal is not actually happening,
We nevertheless feel great terror and scream.
In similar fashion, unfortunate rebirths
In hells or as ghosts are not actually real,
And yet we can fully experience their pain.
Thus fearing such suffering as burning alive,
We must cease all these actions that yield this result.

(111) When our minds are delirious, burning with fever,
Although there’s no darkness, we feel we are plummeting
Further and further into a black pit
With the walls pressing closer the deeper we fall.
In similar fashion, although our dark ignorance
Lacks self-existence, we nevertheless
Must by all means break out of its strangling constriction
By putting the three kinds of wisdom [21] to use.

(112) When musicians are playing a beautiful melody,
Should we examine the sound they are making
We would see that it does not exist by itself.
But when we’re not making our formal analysis,
Still there’s a beautiful tune to be heard,
Which is merely a label on notes and on players
That’s why lovely music can lighten sad hearts.

(113) When we closely examine effects and their causes,
We see that they both lack inherent existence:
They can’t stand alone, either whole or apart,
Yet there seem to exist independently rising
And falling events, which, in fact, are conditioned
By various forces, components and parts.
It is this very level on which we experience
Birth and our death and whatever life brings.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(114) When a vase has been filled by the dripping of water,
The first drops themselves did not fill it alone;
Nor was it made full by the last several drops.
It was filled by an interdependent collection
Of causes and forces that came all together –
The water, the pourer, the vase and such things.

(115) It’s precisely the same when we come to experience
Pleasure and pain: the results of our past.
Effects never come from the first causal actions,
Nor do they arise from the last several acts.
Both pleasure and pain come from interdependent
Collections of forces and causes combined.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(116) When not making formal dissections with logic,
Merely letting life’s happenings flow freely on,
Although we experience feelings of pleasure,
In ultimate truth, this appearance of happiness
Lacks self-existence inherently real.
And yet on the everyday operative level
This seeming appearance has relative truth.
To understand fully this deep profound meaning
For slow-minded persons, alas, will be hard.

(117) And now, when we try to do close contemplation
On voidness, how can we have even a feeling
Of conventional truth at the very same time?
Yet what can there be that has true self-existence?
And what can there be that lacks relative truth?
How can anyone anywhere believe in such things?

(118) Just as objects of voidness are non-self-existent,
The voidness of objects itself is the same.
The shunning of vice and the practice of virtue
Are likewise devoid of all mental constructions
That they’re independent, self-contained acts.
In fact, on the whole, they are lacking completely
All mental projections and all preconceptions.
Thus, if we can focus our clear concentration
On voidness without our mind wandering astray,
Then truly we’ll come to be wondrous beings
With a deep understanding of the most profound void.

(119) By practicing this way the two bodhichittas
Of the ultimate and the conventional truth,
And thus by completing without interference
Collections of insight and merit as well,
May all of us quickly attain full enlightenment
Granting what we and all others have wished.


(1973 Loose Poetic Translation)
(A Mahayana Mind-Training)
(Theg-pa chen-po'i blo-sbyong mtshon-cha 'khor-lo) by Dharmarakshita
translated by Alexander Berzin and Sharpa Tulku,
together with Jonathan Landaw and Khamlung Tulku,
based on an oral explanation by Geshe Ngawang Dhargyey, 1973

When two Muslim students from an Australian educational establishment urinated and spat on a Bible before burning it, we didn't see scores of outraged Christians take to the market places screaming, "Death to Australians!"

Likewise, when the Taliban destroyed several ancient statues of the Buddha, which were of immense archeological value, we didn't see the Buddhist world - from Sri Lanka to Tibet - take up arms and burn the Afghan flag, nor its politicians warn the world of dire political ramifications were the destruction to continue.

Neither do we see Catholics demanding the blood of the Pakistanis in retaliation for the ongoing and systematic oppression, intimidation and often murder of its Christian minority (including the desecration of churches and religious texts).

However, when one crackpot Christian pastor of a tiny and insignificant little shack in Florida decides to burn 200 Muslim books, all hell breaks loose.

Double standards? I think so.

Whilst I respect the right of anyone to believe whatever they want (flat Earth, prophets, doomsday, conspiracies, etc.) I really find myself getting increasingly irritated by the constant stream of death threats, and effigy/flag burning that accompanies any negative opinion or interpretation of Islam.

Globally - and whilst I concede this is a generalisation it contains some truth - Muslims behave like a spoilt child that kicks and screams whenever it doesn't get its own way, and Western politicians and the media too often indulge its petulance. Of course, there are vast numbers of educated and restrained Muslims who, whilst obviously taking offence at insults displayed towards their beliefs, don't reach for the nearest AK47 and take the law into their own hands but behave in a rational, balanced way just like millions of other religiously-minded people who are also offended and belittled in scores of ways on a daily basis by the arts, media, politicians or whosoever wants to take a pop at their beliefs.

If Pastor Terry Jones wants to burn a million copies of the Qur'an, and has paid for them, then that is his right, as much as I may disagree with it. In the same way, if I want to raid my bookshelves and immolate my collection of Penguin Classics, Sunday Missal or Dhammpada then I should be able to do so without fear of murder by affronted Hellaphile, Catholic or Buddhist neighbours.

So, whilst I disagree with Pastor Jones deliberate provocation of Muslims (whose 'holy' book actually says some pretty nasty things about Christianity), I have to respect his right to choose to burn his own possessions. I think it's disrespectful, I think it's potentially dangerous, but these are just books. Simple?

If there is a God, He/She/It/Them can look after His/Her/Its/Their self/selves. There is no need for murderous swarms of swarthy, gun-toting, flag-burning thugs to do any dirty work on the behalf of a deity, real or imaginary.

Some Muslims need to get a sense of perspective and, were the Media and Western politicians to do what one should do with any spoilt child (ie. ignore them), it would be of greater benefit to them than pandering to this ridiculous behaviour.

Voltaire's maxim is the way forward: "I may disagree with what you say but I will defend to the death your right to say it." It is the very principle of a civilised society.

What is the purpose of education?

Is it a valuable exercise in its own right or is it just a means to an end?

All my life I've loved learning, just for the fun of it, and have frittered away my time and money pursuing many strange and (often) irrelevant things. Just for the sake of ersonal interest. This made school something of a chore, and my experience echoes that of most students maybe, because I was straddled between wanting to learn and having to be taught.

Having to be taught was the problem - often completely inane and useless drivel, dictated by the Government and then sometimes rehashed by equally inane and useless teachers who did more to kill any interest in learning than the Advent of Playstation 3.

Today's education is really just a commodity. The world of work demands x, so the government supplies x in order meet the needs of the market. Whilst certainly useful in many ways, this policy just fills the student with a lot of facts which are geared towards a certain end. The student becomes merely a machine whose worth is not on what he or she can do but on how he or she can perform academically *and I use the term loosely*. Only towards the end of their student careers can teenagers choose to follow something more in tandem with their own interests - but this is still based on the whim of the examination board and because, by then, the student has been pushed in the direction of studying for a lucrative career.

The point is, the point of education is lost. I can't think of one person I know who chose their A Levels or degree just because the subject interested them - there was always an ulterior motive.

I'm just rambling, but surely there should be learning for learning's sake, for the reason that one wants to expand one's own mind and worldview and understanding? ... Before one gets sucked into the drudgery of a career or a 9-5 hell realm and the only learning in one's life is who's shagging whom on Corrie or Eastenders.

Anarchism/Libertarianism is always defined negatively by the 'mainstream' media and the professional ruling classes. Chaos and disorder is implicit in the definition. In reality, as I've written before, it simply means an absence of self-serving politicians.

Indeed, most of the arguments against Statism or Capitalism are merely exercises in philosophical self-preserveration by those motivated by unbridled greed (Capitalists) or by an unbridled lust for power (Politicians); aimed at convincing Joe Public to accept a status quo which isn't really in his own self-interest, despite all the earnest grins and baby-kissing that might flash across our TV screens and attempt to persuade to the contrary.

The fact remains: party politics as it appears in the West is largely undemocratic in esso. One could argue that the limit of democracy in Britain is merely the opportunity, once every four years, to choose between two very similar ideologies which never manage to represent fully the views of the electorate.

On the right of the political spectrum we have a tendency towards less government and the risk of more exploitation by the money-makers; to the left, we are smothered by more government and less opportunities to better ourselves. The political scene, as it exists, is like a dog endlessly chasing its own tail despite the grins and promises, cajoling or threats of the Blair/Obamas or Bush/Thatchers that this is the only way and that any alternative is inconceivable.

Alternative models of governance are, of course, inconceivable to such politicos because they threaten their very livelihood. As Big Business and party politics are now one and the same thing - punter and prostitute locked forever in a torrid, often incestuous, embrace - Capitalism is the glue that holds the model of Democracy as we know it together.

The only way the link can be broken is for things to get smaller and more local and for any people chosen to represent others in a political sense to be fully accountable.

All the problems we see today on a global level have arisen because of Big Government which seeks to control rather than administer on the behalf of its citizens. It is easy to map the evolution of this lust for power: individuals believe they know better than others and become rulers of villages; rulers of villages want to be ruler of towns; not content with towns they want to become rulers of cities; when cities are not enough they must rule counties; but soon this leads to regions, which leads to nations, which leads to ... we all know where.

After centuries we reach a point where we have a large, professional ruling class who dictate what one can and can't do, steal money against one's wish in the form of taxes or levies, who wage war and destruction against their opponents in the name of the civilians they rule, despite their protestation, whilst blithely feathering their own nests while those beneath them are fleeced to feed the Golden Calf enshrined in the party manifesto.

The arguments against Anarchism/Libertarianism are really just arguments to preserve the systems and processes of Big Government, along with all its pomp and treachery.

If humans are ever to be free then the whole model of government has to be redesigned. We have to go Back to Basics (!), to self-governing local communities, to collective AND individual responsibility. There is no need of Imperialistic foreign policy. Most wars and conflicts have arisen purely because of the existence of Big Government and its ruling elite striking against its own adversaries, rather than the adversaries of its people.

If we ever want to be free we have to sap the power of the professional ruling class which imposes its ideology and conventions on us, however pleasant they might sound. Even the Welfare State can be a form of State tyranny and control.Caveat emptor.