thegoodfellas/blogset-br huggingface dataset:
the path of liberation. The first of these, one-pointedness, essentially means that you can remain calmly undisturbed for as long as you want. The next yoga is simplicity, and means to recognize your natural face as being ordinary mind, free from basis and free from root: Simplicity is rootless and baseless ordinary mind. We need to develop the strength of this recognition; otherwise, we are as helpless as a small child on a battlefield. We train by means of mindfulness, first effortful, then effortless. We train in simplicity at lesser, medium and higher levels, and then arrive at one taste, the third of the four yogas of Mahamudra. One taste means that the duality of experience dissolves, that all dualistic notions such as samsara and nirvana dissolve into the state of nondual awareness.Having perfected one taste through the levels of the lesser, medium and higher stages, the fourth yoga is nonmeditation. This is the point at which every type of conviction and the fixing of the attention on something completely dissolves. All convictions and habitual tendencies have dissolved and are left behind. One has captured the dharmakaya throne of nonmeditation. In the beginning one needs to be convinced about how reality is: one needs to have confidence in the view. Ultimately, however, any form of conviction is still a subtle obscuration, still a hindrance. At the final stage of nonmeditation, all types of habitual tendencies and convictions need to be dissolved, left behind. There is nothing more to cultivate, nothing more to reach. One has arrived at the end of the path. All that needs to be purified has been purified. Karma, disturbing emotions and the habitual tendencies have all been cleared up, so that nothing is left. The path is necessary as long as we have not arrived. The moment we arrive, however, the need for the road to get there has fallen away. As long as we are not at our destination, then it is also necessary to have the concept of path in order to get there. But once the destination has been reached, once whatever needs to be cultivated has been cultivated and whatever needs to be abandoned has been left behind, the whole need for path is over. That is what is meant by nonmeditation, literally non-cultivation. This is the dharmakaya [the formless body of ultimate reality, one of the three bodies (kayas) of Buddha] throne of nonmeditation. In Dzogchen, the exhaustion of all concepts and phenomena is the ultimate level of experience. This is the state of complete enlightenment. Both these levels of realization are equal to that of all buddhas.At this point, for oneself, there is exclusively pure experience. At the same time, other beings are still perceived, along with their impure, deluded experiences. Take the example of the six classes of beings. When their experiences are compared with each other, each being will feel that his or her way of experiencing is more profound than the realm below. In general, everyone thinks that what they experience is real. The difference in the experiencing of
most people would have a hard time if we were only to use mind transmission, symbolic transmission or hearing transmission with nothing else, no explanation. Explanation is generally necessary in order to point out the natural state. There are two ways to do so. One of these is the analytical approach of a scholar; the other is the resting meditation of a simple meditator. There are some people who can trust a master and be introduced to the natural state without using any lengthy explanations. For other people, this is not enough. Then it is necessary to use scriptural references and intelligent reasoning in order to establish certainty in the view. But after arriving at the intellectual understanding of the true view, the scholar still needs to receive the blessings of a qualified master and to receive the pointing-out instruction from such a master.Do you have doubts about anything? Does anything need to be cleared up?Student: Could you give a few more details about pure perception?Chokyi Nyima Rinpoche: To refrain from hurting others and to abandon the basis for harm is the main precept of the Hinayana teachings. To help others and to create the basis for benefit is the main precept for Mahayana. Vajrayana is called the path of pure perception, taking sacred outlook as the path. This is done on the foundation of the two previous precepts: the attitude of wanting to avoid harming others, and of wanting to help them. In addition to this, we train in pure perception, not only in a spiritual context but also in any normal life situation in human society. The Vajrayana statement to regard everything as pure could at first sound strange, maybe even awkward. But examine very carefully and you will discover that the very nature of everything is one of purity. Therefore, to regard everything as pure is very reasonable. Pure perception is very close to ultimate reality, to how things actually are. All sentient beings have an enlightened essence, buddhanature. It is said that all beings are buddhas, yet they are covered by temporary obscurations. Even though all beings are veiled by obscuration, they are still in reality buddhas, and therefore, it is perfectly all right to see all beings as perfectly pure.The Hinayana precepts of refraining from hurting others are vital. The Mahayana precept of the will to assist other beings is extremely important. In addition to that, the Vajrayana training in pure perception is tremendously profound. It is a training in recognizing and acknowledging the natural purity of everything. Therefore, the Tibetan approach to Buddhism is one in which the three vehicles are not separated, but are practiced in combination.We need to very carefully examine this principle of pure perception, because seemingly things are not pure. On the seeming level, we can have notions of something being pure or impure, but on the level of what really is, everything is pure. The Vajrayana perspective of pure perception is that everything, since the very beginning, is in actuality the three kayas of the Buddha [nirmanakaya, sambhogakaya and dharmakaya]. All
movement of thought is the play of original wakefulness. We discriminate and judge because of not knowing this.It is a mistake to hold the opinion that something which is actually pure is impure. But to regard that which is pure as being pure is correct. Compared to the attitude of regarding things as being permanent and concrete, the attitude of regarding everything as being impermanent and insubstantial is correct. To regard everything, all phenomena, as not only being insubstantial and impermanent but as being completely pure is an even higher view.Student: With regard to pure perception, it seems easier to see oneself as pure, doesnt it?Chokyi Nyima Rinpoche: Without pure perception, Vajrayana is very difficult. Vajrayana is the swift path because through the power of trust and devotion it becomes much easier to realize the nature of things.Generally speaking, pure perception means appreciating that everyone has the capacity to be enlightened, everyone has a nature that can be totally revealed and perfected. Moreover, the five elements, the five aggregates, the five poisonsall the different aspects of experienceare by nature already pure. It is only because we see these in a confused way that they appear as impure. In the pure experience of not forming concepts of clean or unclean, pure or impure, everything is seen as it actually isas manifestations of original wakefulness.When someone understands the value of devotion and pure perception and is willing to train in this way, he or she is a suitable recipient for Vajrayana teachings. This suitability for Vajrayana entails being both broad-minded and sharp. Everything is total purity, all-encompassing purity. Unless someone is very open-minded and has a sharp intelligence, he or she just does not understand that this is how reality is.Moreover, we should also train in perceiving the teacher and our fellow practitioners as pure. One person cannot truly judge another. Therefore, we should have appreciation for our vajra brothers and vajra sisters. As for the teacher who expounds the Vajrayana, we shouldnt have the attitude: He is just another guy, another human being, probably a little special, but what do I know? Not like that! Have a pure appreciation of the teacher as well. There is great power in such pure perception.According to the Vajrayana tradition, it is through devotion and trust that realization dawns in our stream of being. Devotion springs from pure perception of everyone. All sentient beings are potentially buddhas. They are temporarily obscured, but in essence they are buddhas. Obscured suchness may become unobscured suchness, which is buddha. The obscuration can be purified; it will be purified; it is able to be purified. So pure perception is very profound and precious. It is through pure perception that we can have true devotion. And through this devotion, realization dawns. This is like Milarepas statement to Gampopa: Unlike now, there will be a time in the future, my son, when you will see me as a buddha in person. At that point, the true view will have dawned within your stream of being.Vajrayana is not like the general teachings of the
Lodro Do livro: La simplicite de la Grande Perfectiontextos recolhidos e traduzidos do Tibetano apresentados por James Low. Traducao p/portugues: Karma Tenpa Dargye.Fonte: http://www.nossacasa.net/shunya/default.asp?menu=1169 CommentThe reason we practice meditationIn Mahamudra, Vajrayana on April 25, 2007 at 2:10 am The venerable Thrangu RinpocheIn the spread of Buddhism in America, the Kagyu lineage was in the forefront of the sending of lamas to America. Of these lamas, the three great progenitors of the dharma in America were His Holiness the Gyalwa Karmapa, His Eminence Kalu Rinpoche, and the Vidyadhara Chogyam Trungpa Rinpoche. It was very unfortunate that in the 1980s we lost all of these great beings, but in the aftermath, there were a number of remarkable lamas in the lineage who stepped forward to fill their places and to bring great benefit to sentient beings.Amongst these, in the forefront of them, was The Very Venerable Khenchen Thrangu Rinpoche, abbot by appointment of His Holiness Karmapa of Rumtek Monastery in Sikkim. He is also abbot of his own monasteries in Nepal and Tibet, and by appointment of Chogyam Trungpa Rinpoche, of Gampo Abbey in Nova Scotia. In addition he has been very generous and kind to Western students, teaching the dharma extensively in retreats and seminars throughout the world. Rinpoche taught in Seattle for the first time in May 1996. This transcript is from his teachings the evening of May 24.Id like to begin by welcoming all of you here tonight. I recognize that youve come here out of your sincere interest in, and wish to practice, genuine dharma, and out of your respect for my teaching. And this is all delightful to me, and I thank you for it. I consider myself fortunate to have such an opportunity to form such a connection with you. To begin, I would like to recite a traditional supplication to the teachers of my lineage, and while doing so, I invite you to join me in an attitude of confidence and devotion. (Chants)The essence of the buddhadharma, the teachings of the Buddha, is practice. And when we say practice, we mean the practice of meditation, which can consist of either the meditation known as tranquillity or that known as insight. But in either case, it must be implemented in actual practice. The reason we practice meditation is to attain happiness. And this means states of happiness in both the short term and the long term. With regard to short-term happiness, when we speak of happiness, we usually mean either or both of two things, one of which is physical pleasure and the other of which is mental pleasure. But if you look at either of these pleasant experiences, the root of either one has to be a mind that is at peace, a mind that is free of suffering. Because as long as your mind is unhappy and without any kind of tranquillity or peace, then no matter how much physical pleasure you experience, it will not take the form of happiness per se. On the other hand, even if you lack the utmost ideal physical circumstances
of wealth and so on, if your mind is at peace, you will be happy anyway.We practice meditation, therefore, in part in order to obtain the short-term benefit of a state of mental happiness and peace. Now, the reason why meditation helps with this is that, normally, we have a great deal of thought, or many different kinds of thoughts running through our minds. And some of these thoughts are pleasant, even delightful. Some of them however, are unpleasant, agitating, and worrisome. Now, if you examine the thoughts that are present in your mind from time to time, you will see that the pleasant thoughts are comparatively few, and the unpleasant thoughts are many which means that as long as your mind is ruled or controlled by the thoughts that pass through it, you will be quite unhappy. In order to gain control over this process, therefore, we begin with the meditation practice of tranquillity, which produces a basic state of contentment and peace within the mind of the practitioner.An example of this is the great Tibetan yogi Jetsun Milarepa, who lived in conditions of the utmost austerity. He lived it utter solitude, in caves and isolated mountains. His clothes were very poor; he had no nice clothes. His food was neither rich nor tasty. In fact, [for a number of years] he lived on nettle soup alone, as a result of which he became physically very thin, almost emaciated. Now, if you consider his external circumstances alone, the isolation and poverty in which he lived, you would think he must have been miserable. And yet, as we can tell from the many songs he composed, because his mind was fundamentally at peace, his experience was one of constant unfolding delight. His songs are songs that express the utmost state of delight or rapture. He saw every place he went to, no matter how isolated and austere an environment it was, as beautiful, and he experienced his life of utmost austerity as extremely pleasant.In fact, the short-term benefits of meditation are more than merely peace of mind, because our physical health as well depends, to a great extent, upon our state of mind. And therefore, if you cultivate this state of mental contentment and peace, then you will tend not to become ill, and you will as well tend to heal easily if and when you do become ill. The reason for this is that one of the primary conditions which brings about states of illness is mental agitation, which produces a corresponding agitation or disturbance of the channels and the energies within your body. These generate new sicknesses, ones you have not yet experienced, and also prevent the healing of old sicknesses. This agitation of the channels and winds or energies also obstructs the benefit which could be derived from medical treatment. If you practice meditation, then as your mind settles down, the channels and energies moving through the channels return to their rightful functioning, as a result of which you tend not to become ill and you are able to
heal any illnesses you already have. And we can see an illustration of this also in the life of Jetsun Milarepa, who engaged in the utmost austerities with regard to where he lived, the clothes he wore, the food he ate, and so on, throughout the early part of his life. And yet this did not harm his health, because he managed to have a very long life, was extremely vigorous and youthful to the end of his life, which indicates the fact that through the proper practice of meditation, the mental peace and contentment that is generated calms down or corrects the functioning of the channels and energies, allowing for the healing of sickness and the prevention of sickness.The ultimate or long-term benefit of the practice of meditation is becoming free of all suffering, which means no longer having to experience the sufferings of birth, aging, sickness and death. Now, this attainment of freedom is called, in the common language of all the Buddhist traditions, buddhahood, and in the particular terminology of the vajrayana, the supreme attainment, or supreme siddhi. In any case, the root or basic cause of this attainment is the practice of meditation. The reason for this is, again, that generally we have a lot of thoughts running through our minds, some of which are beneficial thoughts of love, compassion, rejoicing in the happiness of others, and so on and many of which are negative thoughts of attachment, aversion, jealousy, competitiveness, and so on. Now, there are comparatively few of the former type of thought and comparatively many of the latter type of thought, because we have such strong habits that have been accumulating within us over a period of time without beginning. And its only by removing these habits of negativity that we can free ourselves from suffering.You cannot simply remove these mental afflictions, or kleshas, by saying to yourself, I will not generate any more mental affliction, because you do not have the necessary freedom of mind or control over the kleshas to do so. In order to relinquish these, you need to actually attain this freedom, which begins, according to the common path, with the cultivation of tranquillity. Now, when you begin to meditate, [when] you begin to practice the basic meditation of tranquillity meditation, you may find that your mind wont stay still for a moment. But this is not permanent. This will change as you practice, and you will eventually be able to place your mind at rest at will, at which point you have successfully alleviated the manifest disturbance of these mental afflictions or kleshas. On the basis of that, then you can apply the second technique, which is called insight, which consists of learning to recognize and directly experience the nature of your own mind. This nature is referred to as emptiness. When you recognize this nature and rest in it, then all of the kleshas, all of the mental afflictions that arise, dissolve into this emptiness, and are no longer afflictions. Therefore, the freedom, or result, which is called buddhahood,
depends upon the eradication of these mental afflictions, and that depends upon the practice of meditation.The practice of tranquillity and insight is the general path which is common to both the paths of sutra and tantra. In the specific context which is particular to the vajrayana, the main techniques are called the generation stage and the completion stage. These two techniques are extremely powerful and effective. Generation stage refers to the visualization of, for example, the form of a lineage guru, the form of a deity or yidam, or the form of a dharma protector. Now, initially, when first encountering this technique, its not uncommon for beginners to think, what is the point of this? Well, the point of this is that we support and confirm our ignorance and suffering and our kleshas through the constant generation of impure projections or impure appearances which make up our experience of samsara. And in order to transcend this process, we need to transcend these impure projections, together with the suffering that they bring about. A very effective way to do this is to replace these gradually, replace these projections of impurity with pure projections based on the iconography of the yidam, the dharmapala, and so on. By starting to experience the world as the mandala of the deity and all beings as the presence of that deity, then you gradually train yourself to let go of mental afflictions, let go of impure projections, and you create the environment for the natural manifestation of your own innate wisdom.Now, all of this occurs gradually through this practice of the generation stage. The actual deities who are used can vary in appearance. Some of them are peaceful and some of them are wrathful. In general, the iconography of the wrathful deities points out the innate power of wisdom, and that of the peaceful deities the qualities of loving-kindness and compassion. Also, there are male deities and female deities. The male deities embody the method or compassion, and the female deities embody intelligence or wisdom.For these reasons, its appropriate to perform these practices of meditation upon deities. And because these practices are so prevalent in our tradition, if you go into a vajrayana practice place or temple, you will probably see lots of images of deities peaceful deities, wrathful deities, and extraordinarily wrathful deities. And youll see lots of shrines with some very eccentric offerings on them. Initially, if youre not used to all this, you might think, What is all this? And you might feel, Well, the basic practices of tranquility and insight make a lot of sense, and are very interesting; and all these deities, all these rituals, and all these eccentric musical instruments are really not very interesting at all. However, each and every aspect of the iconography, and each and every implement you find in a shrine room, is there for a very specific reason. The reason in general is that we need to train ourselves to replace our projection of impurity or negativity with a projection or experience of purity. And you cant
simply fake this, you cant simply talk yourself into this, because youre trying to replace something that is deeper than a concept. Its more like a feeling. So, therefore, in the technique by which you replace it, a great deal of feeling or experience of the energy of purity has to be actually generated, and in order to generate that, we use physical representations of offerings, we use musical instruments in order to inspire the feeling of purity, and so on. In short, all of these implements are useful in actually generating the experience of purity.That is the first of the two techniques of vajrayana practice, the generation stage. The second technique is called the completion stage, and it consists of a variety of related techniques, of which perhaps the most important and the best known are mahamudra and dzogchen or The Great Perfection. Now, sometimes, it seems to be presented that dzogchen is more important, and at other times it seems to be presented that mahamudra is more important, and as a result people become a little bit confused about this and are unsure which tradition or which practice they should pursue. Ultimately, the practices in essence and in their result are the same. In fact, each of them has a variety of techniques within it. For example, within mahamudra practice alone, there are many methods which can be used, such as candali (see footnote) and so forth, and within the practice of dzogchen alone there are as well many methods, such as the cultivation of primordial purity, spontaneous presence, and so on. But ultimately, mahamudra practice is always presented as guidance on or an introduction to your mind, and dzogchen practice is always presented as guidance or introduction to your mind. Which means that the root of these is no different, and the practice of either mahamudra or dzogchen will generate a great benefit. Further, we find in The Aspiration of Mahamudra by the third Gyalwa Karmapa, Lord Rangjung Dorje, the following stanza:It does not exist, and has not been seen, even by the Victors. It is not non-existent, it is the basis of all Samsara and Nirvana. This is not contradictory, but is the great Middle Way. May I come to see the nature which is beyond elaboration.And that is from the mahamudra tradition. Then, in The Aspiration for the Realization of the Nature of the Great Perfection by the omniscient Jigme Lingpa, an aspiration liturgy from the dzogchen tradition, we find the following stanza:It does not exist, it has not been seen, even by the Victors. It is not non-existent, it is the basis of all Samsara and Nirvana. It is not contradictory, it is the great Middle Way. May I come to recognize dzogpa chenpo, the nature of the ground.In other words, these two traditions are concerned entirely with the recognition of the same nature.So both short-term and ultimate happiness depend on the cultivation of meditation, which from the common point of view of the sutras (the point of view held in common by all tradition of