thegoodfellas/blogset-br huggingface dataset:
using a computer or ten secretaries or problem solver services, to transform the afflictions is not the best solution. The real essence is inside, so one must calm down and think clearly in order to realise it.Without meaning to be negative, the problems and afflictions around us are here because we created it whether directly or indirectly. So, if we created it, the solution must also be within us. And the simple solution begins to be found once we look clearly, we transform complicated situations easily then.In this way now, one has a basic idea about the nature of mind, the options we have, the transformation of negativity and positivity, and abiding in the different truths.~ ~ ~ ~Our ultimate inner potential, the nature of ones mind, has no limitation, but our relative external manifestation has all the limitation. We are not Superman or Superwoman, our external manifestation is not, unless we buy an airplane ticket!You might not respect the relative manifestation and emotions of someone who is creating problems for oneself. Relatively you feel this way, but this individual has the same potential as you; your potential is equal in others, even those you dont respect due to their relative manifestation. Ultimately one cannot hate, resent or disrespect someone, as their ultimate nature is Buddha.As we can understand now, any kind of situation and major problems are not limitless. One might have a big problem, but the relative problem is limited. There is no such thing as a limitless loss or mess, no problem can equal your ultimate potential. Through gradual practice, we can realise this fully and our potential can arise clearly.There is an ordinary Tibetan expression which says, If you hold your little palm in front of ones eye, it is so big that it can obscure the whole universe. If one just holds it at arms length, then it is just a palm. So, we must hold our palms at arms length at all times figuratively speaking when it comes to our relative afflictions, problems and delusions.Every single sentient being is a Buddha, in essence, and that can never be lost or contaminated ultimately.We as Buddhist wish to aid every single sentient being so we all can attain Buddhahood. This is more than just solving a small problem then. But if one approaches this problem by being hysterical and acting desperately ones solution will not work since nobody is ultimately in trouble. Therefore, we must be open.For example, you might want to help someone. But your solution does not work and you feel upset. One must realise the need for openness and not be desperate. One must look at the situation differently and not think that it must work the way I tried. One simply must try ones best, be open, be sincere and pray. Once we understand this, things will become calm. There is a Tibetan saying: The condition of happiness (having it, and then grasping or desperately running after it, wanting it to stay) is the cause of the suffering. If I know this, I will
be happy. Being hysterically stubborn and narrow-minded wont work.~ ~ ~ ~Knowing this limitless nature of the mind is pivotal: The mind never dies. Academically speaking the mind is described in different ways. But the mind in reference to our essence, which is that of the Buddha, never dies. It is beyond time and beyond matter.Death is just a term used to demonstrate impermanence: Anything that is composed will decompose. The body forms out of all the elements, goes through a life-span with conditions. Once those conditions are not fit for it to survive, the body disintegrate and dies.When one dies naturally, not due to some fatal occurrence, death is not negative or positive then; it is natural. What dies is the body and the speech. What continues is the incarnation of the mind to a different body. The mind is like a candle with a flame. One puts or transfers that flame onto another candle as it gets blown out in the original candle. The flame continues as the candles get burnt down. So with the body, it always changes, or might be male or female, but the essence of the mind continues.Death is only the separation of the body and mind. Ones mind stops identifying itself with the body. At first with death, there are some emotions and irritation of course. The observer must use this process so then the limitless potential of the mind can be experienced.During conception, the mind enters the body. Ones family, and father and mother, had the strongest immediate karmic connection than anyone else at that point in time: The time was right, so therefore you were conceived in the womb.So, ones limitless mind which has no material substance was then conceived and concealed in a liquid substance that is limited. How does this limitless mind get conceived into something limited? It is due to our concept of the self driven by ignorance. We call it I in English, but even animals have this concept. For instance, a deer will run for cover if you go near it. They also have this idea of self and also this idea of others. Sentient beings then get angry, jealous, aggressive, and have desires, all in order to supposedly maintain this self.So now, the mind is concealed in liquid, that is conception. Afterward, the centre of the body forms in the womb; the centre begins forming with energy and spaces (where all the vital organs, energy channels, etc., develop). It is the most sensitive section of the body, if anything disrupts it can hinder ones survival.Afterward it takes nine months to be born, many years to mature and then also after some time one dies. When one is developing it is gradual, it takes many years. But death happens very quickly, we have no space for wondering, that is it. Due to this difference, we grew slowly but left life very fast, agitation can arise easily. Our attitude at that point is important, we cannot be stubborn. We must not let ourselves panic. Those around us who might
be dying we shouldnt cause them to panic, and if we work with the dying it is important to give positive assurance to others.Ones understanding of this subject should be beneficial for all. Whatever has been said is based on what my own precious masters have taught and it contains their blessings. We should dedicate this wishing that all sentient beings may also realise this.Fonte: http://www.sherabling.org/teachings/nature_of_mind.htm CommentThe Song of MahamudraIn Mahamudra, Vajrayana on February 18, 2007 at 9:01 pm by TilopaMahamudra is beyond all words and symbols,But for you, Naropa, earnest and loyal, must this be said.The Void needs no reliance; Mahamudra rests on naught.Without making an effort, but remaining natural,One can break the yoke thus gaining liberation.If one looks for naught when staring into space;If with the mind one then observes the mind;One destroys distinctions and reaches Buddhahood.The clouds that wander through the sky have no roots, no home,Nor do the distinctive thoughts floating through the mind.Once the Self-mind is seen, Discrimination stops.In space, shapes and colors formBut neither by black nor white is space tinged.From the Self-mind all things emerge;The Mind by virtues and by vices is not stained.The darkness of ages cannot shroud the glowing sun;The long eons of Samsara neer can hide the Minds brilliant light.Though words are spoken to explain the Void, the Void as such can never be expressed. Though we say the Mind is a bright light, it is beyond all words and symbols. Although the Mind is void in essence, all things it embraces and contains.Do naught with the body but relax;Shut firm the mouth and silent remain;Empty your mind and think of naught.Like a hollow bamboo rest at ease your body.Giving not nor taking, put your mind at rest.Mahamudra is like a mind that clings to naught.Thus practicing, in time you will reach Buddhahood.The practice of Mantra and Perfections, instructions in the Sutras and Precepts, and teaching from the Schools and Scriptures will not bring realization of the Innate Truth. For if the mind when filled with some desire should seek a goal, it only hides the Light.One who keeps the Tantric Precepts yet discriminates, betrays the vows of Awakening,Cease all activity; abandon all desire; let thoughts rise and fall as they will like the ocean waves.One who never harms the Non-abiding nor the Principles of non-distinction, upholds the Tantric Precepts.He who abandons craving and clings not to this or that,Perceives the real meaning given in the Scriptures.In Mahamudra all ones sins are burned; in Mahamudra one is released from the prison of this world. This is the Dharmas supreme torch.Those who disbelieve it are fools who ever wallow in misery and sorrow.To strive for liberation one should rely on a Guru. When your mind receives the Gurus blessing emancipation is at hand.Alas, all things in this world are meaningless; they are but sorrows seeds.Small teachings lead to acts. One should only follow teachings that are great.To transcend duality is the Kingly View; to conquer distractions is theRoyal Practice; the Path of No-practice is the Way of the Buddhas. One who treads that
where do they dissolve? Back into the mind. Whatever rises, do not see it as a particular problem. If you do not impulsively react, if you are only patient, it will once again settle into its essential nature.When you have this understanding, then rising thoughts only enhance your practice. But when you do not understand what they intrinsically arethe radiance of the nature of your mindthen your thoughts become the seed of confusion. So have a spacious, open, and compassionate attitude toward your thoughts and emotions, because in fact your thoughts are your family, the family of your mind. Before them, as Dudjom Rinpoche used to say: Be like an old wise man, watching a child play. CommentView, Meditation and ConductIn Dzogchen, Mahamudra, Vajrayana on December 12, 2006 at 8:26 pm Kunzig Shamar RimpocheThe term view means the right understanding of the Buddhist path. Meditation is the actual practice, and conduct is the discipline necessary to stay on the path. The view is a very profound guide to meditation. Without proper knowledge of the teachings, many obstacles can arise due to mistakes in the practice. Naturally, if you do not know anything about meditation you wont recognize them as mistakes. This is why before you start practicing, you should first develop a correct understanding. You will then be able to recognize obstacles and the meditation will progress. In this way view and meditation are connected.Conduct is based on the understanding of karma. Right conduct means to ensure that actions, whether through our body or our speech, are not influenced by disturbing emotions. If actions are tainted, negative karma is created. For example, if we let ourselves be influenced by anger, we may harm people or we may possibly even kill. Motivated by anger, a great deal of ill will and negativity do arise. Right conduct means to be free of those influences. Instead, we let our actions be guided by positive qualities such as compassion.Like meditation, conduct is also influenced by our view because right understanding leads naturally to right conduct. Some people have problems with this. For example, we understand the teachings, and have the right view and yet we do not follow it. This is due to difficulties with our own emotions. Even learned people can act negatively because they can have the right understanding without the right meditation. Meditation is the means to conquer the negative emotions. The right view provides the understanding of how to overcome them.If we want to become liberated, then our own negative emotions are our real enemy. We can learn how to overcome disturbing emotions by studying the AbhiDharmakosha. This text explains in detail how to overcome negative emotions, and even how long it will take. Such teachings can also be found in the Prajnaparamita. In the Vajrayana, they can be found in the Sabmo Nang Gi Don where it explains that by calculation, it takes three years, three months and three days of practice to remove all samsaric problems. To study such texts is to become a learned person and to understand the
path. However, someone who has completed a three year retreat could be seated on a stage and recite everything by heart without necessarily being enlightened at all. This means that his emotions are still stronger than his knowledge because he has not followed the path personally. Emotions can then overpower the view if the emotions are not conquered through meditation.There are many different obstacles on the path. By knowing them, you will see which ones are in your Dharma practice. To meditate, you need the right understanding or you will make many mistakes. Meditation without understanding is very risky. You may know a little bit about meditation, but this is not sufficient to develop your practice over a long period of time. It is not enough to simply imagine what it is.Overcoming obstacles is about cause and effect and the knowledge that things are connected. Conduct generally is related to karma. The specific behavior to be applied depends on the developed level of practice.In Vajrayana, samaya is important. It is more than receiving an empowerment or practicing a certain aspect of Buddha mind, samaya means proper conduct. We need to avoid any behavior that would harm our practice.For example, while you are engaged intensively in the calm abiding meditation (Tib. shi-nay, Skt. shamatha) it is wrong to think that you would rather be doing a higher practice like Mahamudra. It is not right to practise a higher meditation before having successfully built the foundation for it. Of course, the intention to practise a higher teaching like Mahamudra is positive but the wrong timing makes it a hindrance. If you already cannot successfully practice shi-nay now, then Mahamudra would be even more so challenging later on. Another caution for those engaged in shinay is not to eat too much. If you eat a lot, you will feel sleepy. Your meditation cannot go well. This is why Buddha said that monks should not take the evening meal.View, meditation, and conduct are therefore practically connected. Buddhism does not simply prescribe rules to people but more importantly, it provides practical methods to achieve results. There are no arbitrary rules like, for example, to belong to a religious group one must wear a certain hat.... despite the fact that I do have a red crown. (Each incarnation of the Shamar Rinpoche line traditionally wears a red hat.)Right view ultimately means to understand the meaning of the Madhyamaka. Madhyamaka is the quintessential view of the highest meditations of Mahamudra and Maha Ati.These high meditations cannot be practised without understanding the Madhyamaka view. Perhaps there are other high meditations that I do not know about, but Mahamudra and Maha Ati lead us to Buddhahood. First, the Madhyamaka explains the right view. Then, based on this view, special meditation methods developed and were compiled and have been given names like Mahamudra and Maha Ati. The view and the meditation are separately represented. For example, in the practice of Chod1., there is a ritual execution where one actually plays a big damaru (a ritual drum) and so on. Such details are
not described in the Madhyamaka. However, without the Madhyamaka view, one cannot do this practice. There is more to it than just the sound of the drum.In Mahamudra and Maha Ati there is much said about the nature of mind. This means that when the meditator recognizes the actual meaning of Mahamudra or Maha Ati, he is enlightened on the spot. But just try to do it. We joke about it. Many people who have studied these teachings would say, Mahamudra and Maha Ati are the highest meditations. I have studied them for many years and now I know. But that would mean that they have been enlightened for a long time. To recognize the nature of mind is to become enlightened. In the teachings of Maha Ati, it is said that if one begins this practice in the evening, one is enlightened the next morning. If one starts in the morning then one is enlightened in the evening. That is only twelve hours, isnt it? If someone says that he knows it because he has studied it for many years yet if he is still not enlightened, then what does he really know? It is not so easy.You may have heard that you should see the guru as the essence of all Buddhas. Take for instance that I agreed to be your guru and to show you the nature of your mind. You might get very excited because it seems so direct and special. Afterwards when you go home, you would think, Today I have received a profound meditation from my guru. But look at yourself. What has actually changed in you? You should then come back to view, meditation and conduct.Milarepa received the teachings from Marpa and then practised alone. He conducted himself to practise twenty-four hours a day in his cave, fully concentrated.But he also sang many songs. Often he meditated and afterwards he would sing a song. Why did he do that? It was his knowledge of meditation that guided his practice. The songs contained this knowledge. He sang them often as a reminder to himself. In the course of his practice, certain methods were necessary at certain times. He would compose a verse to rekindle his knowledge from memory. Although he never studied poetry, he was very good at composing it. Whenever his meditation needed it, he would compose a precise poem. If you read the life story of Milarepa you will notice that he sang songs at important junctures in his practice. When he encountered obstacles, he would recall various methods from memory. In this way Milarepas knowledge guided his meditation.The Madhyamaka teaches logically and precisely that phenomena and beings do not really exist, what mental confusion is, and how illusion arises in the mind. It teaches how, if you practise, you can become free from the neuroses, attachments, and the habit of believing in concrete existence. You can remove all of them if you understand very precisely the Madhyamaka view. According to the Madhyamaka view of emptiness, all substantial phenomena are heaps (Skt. skandhas) composed
of particles. The particles are then examined metaphysically by breaking them down until even the smallest particle is found not to have any real existence. You then examine mental projections in the same way. It is explained that mind itself is emptiness. It is an accumulation of momentary thoughts, none of which exist independently but arise in dependence on one another. Therefore even mind itself does not have a solid existence either. That is how the Madhyamaka explains emptiness. But then, if we punch the wall now, our hand will still hurt! Although you understand through logic that there is no real existence, you cannot yet experience what it really means. It is not just simply explaining that everything is nonexistent. Logic alone is not enough to remove the illusion. Grounded in the Madhyamaka view, meditations, which build upon one another, have to be practised.What will we achieve by the methods? The Madhyamaka explains that all things are empty. But we do not want to achieve sheer emptiness what would be the benefit of that? Understanding emptiness will help us achieve a deeper understanding of mind through Mahamudra, the core of the Madhyamaka. We will realize that it is neither the outer world that imprisons us in samsara nor our body. It is neither the universe nor our physical body that is in samsara it is our mind. The point is to examine mind with the precise logic of the Madhyamaka. When we are properly oriented towards the mind, we have the correct view. To apply this view of the mind in practice, to simply let the mind experience this very view is the Mahamudra experience in one instant.To experience Mahamudra, great concentration is necessary. This is why it is so important to first practise shi-nay. Without the stability of shi-nay, the view of mind is like a flame in the wind. One moment it is there, in the next, it is gone. If you try to have the right view without mental stability, a short insight may come up but the untamed mind is unable to sustain it. Before you can hold the view without interruption, statements like one can achieve enlightenment in one instant make no sense.Develop first the view. Next, on this basis, develop a direct experience of the mind and practise it without interruption. When the right view of mind is developed it is an awakening from ignorance. This view must be held continuously. Without mental stability it will disappear again. CommentO Tesouro dos CantosIn Mahamudra, Vajrayana on December 10, 2006 at 3:55 am SarahapaInstrucoes esotericas sobre o MahamudraPor Sarahapa Do livro: LA SIMPLICITE DE LA GRANDE PERFECTION Textos traduzidos do tibetano e comentados por James Low. Traducao para o portugues; karma tempa dhargyIntroducaoEste texto de Saraha sobre o Mahamudra tem um estilo mais formal que o de Maitripa. E composto por tres secoes sobre assuntos tradicionais da base, da via e do resultado.[...] Ele aborda o dilema essencial quando declara que a verdadeira natureza nao pode ser demonstrada, ela e inexprimivel e nada pode apreende-la de maneira
dualista. A experiencia de integracao esta alem da expressao e, portanto a energia desta experiencia derrama-se como uma onda de compaixao espontanea para ajudar os seres.Se a verdade e inexprimivel, os ensinamentos, por sua propria natureza, nao serao aproximativos, talvez falsos? A afirmacao familiar de nao confundir o dedo que aponta a lua com a propria lua nos vem a mente. Temos necessidade do dedo para ajudar-nos a encontrar o caminho, mas tendo encontrado o dedo, e muito tentador, porque e muito tranquilizador, passar sua vida a medi-lo, examina-lo, a tornar-se um dedologo diplomado. Como disse Budha Shakyamuni, temos necessidade de um barco para o rio mas nao e util transporta-lo consigo uma vez do outro lado. Os tantricos observam que as coisas que prendem as pessoas comuns podem tornar-se os meios de liberacao para um yogui; semelhantemente, as instrucoes que conduzem a liberacao podem ser os meios de confusao para aqueles que a elas se apegam.Neste texto, como nos outros, o estilo e de uma exposicao experimental. Ele nos mostra como sao as coisas (a base); como entrar em contato com isso (a via); e como permanecer ai sem apego (o resultado). Nao ha discussao nem debate nao se trata da apresentacao de uma tese, mas de uma revelacao. Esse estilo de discurso, que se assemelha a um sutra, oferece a mente poucas facetas com as quais possamos jogar: somos inspirados e comecamos a praticar, ou nao somos tocados e o deixamos de lado. E isso, seguramente, como nos diz Saraha, e justamente como e preciso que seja.Saraha fala claramente de uma via de conhecimento, de compreensao direta. Ele nao fala de experiencias misticas ou alguma coisa estranha, mas de resultados obtidos pela aplicacao de uma metodologia simples. Nao ha nada de particular a fazer, somente olhar claramente o que e. Assim, tomando o exemplo do ceu, diz: Mesmo se examinarmos a mente e todos os fenomenos de um lado a outro, nao seremos capazes de encontrar apenas um unico atomo de existencia verdadeira. Tendo feito nos mesmos o trabalho, o resultado da clara compreensao e-nos inalienavelmente adquirido.O textoHomenagem a Sri Vajra Dakini.Homenagem as Tres Joias cognicao primordial co-emergente.O sentido deste texto sera dado em tres secoes.A primeira secao e o ensinamento da condicao natural do Mahamudra.Isso comporta tres aspectos.1. Primeiramente, a explicacao de como sao as coisas.Tudo o que se move ou nao se move1, tudo o que estavel ou instavel2, tudo o que e material3 ou imaterial, tudo o que se apresenta como aparencia e tudo o que nao se apresenta como aparencia tudo isso, sem excecao, nunca separou-se e nao se separara jamais da natureza semelhante ao ceu. E mais, ainda que utilizemos o termo ceu para se referir ao ceu, o ceu em si-mesmo nao tem nenhuma natureza especifica individual. Ele esta totalmente alem do fato de ser um objeto ao qual podemos aplicar conceitos delimitantes como e, nao-e, sem existencia e sem nao-existencia, e tudo mais. Semelhante, ao ceu, a mente e a realidade verdadeira4 nao tem entre elas nenhuma diferenca. Todos os nomes que indicam