thegoodfellas/blogset-br huggingface dataset:
the yellow light is Mamaki; the redlight is Pandaravasini and the green light is Samayatara.The five colors of light are the five families in nature, white sugata family; blue vajrafamily; yellow ratna family; red padma; and green karma. But if they are unrecognized,they are the five winds which give rise to the five physical elements. Again, ifunrecognized, they are the five directions; the center, south, west, east and north. If theirnature is recognized they are the five pure realms. If unrecognized they are the fivemaras; the mara of the lord of death, means everyone is subject to death which of courseinterrupts their practice. The mara of the aggregates refers to the physical body, encasedin this material human body subject to its changes. The klesha mara or mara of disturbingemotions is to be caught up in these emotions, as all sentient beings are. The mara of thechild of the gods is the demon of seduction. It is our inner voice that whispers to oneselfand gives wrong advice, such as, there is something more interesting than practicing. Doit later, tomorrow, next week or next month. If recognized they are the five wrathfuldeities, vajra heruka, ratna heruka, and so forth.The technique just presented using the creation of appearances of rays from a lightsource, such as the sun, is called the introduction to rays. The appearances are classifiedas light rays and sound.Another instruction that is given is called the introduction to squeezing the oceans.The word oceans is referring to the eyes and this is the technique where you squeeze orCourtesy Namo Buddha Publications Thrangu Rinpoche"From The Direct Instructions on Mahamudra and Dzogchen. To be published, Fall, 2008."press on your eyes with your fingers, and by doing so you see light. The light that you seeis said to be the display of the wisdom light of the peaceful deities in your heart. In orderto see this particular light you have to squeeze quite hard. So dont do it for very long.The third one which is connected to sound is called the introduction to the waves ofthe ocean. This one, with your fingers, you block the ears by pressing on them. Firstvery indistinct and then progressively louder and louder, you hear a hum or humming,that is said to be the nature sound of Dharmata.Now the point of all these techniques is to use the appearance as a means for realizingthe nature itself, or Dharmata. You can also do this by remaining in complete darkness.Generally speaking the techniques that use light are called instructions or guidance inbrightness and the ones that depend on darkness are called the instruction in darkness.These appearances can arise through meditation practice using these techniques orthey also happen after you die in the bardo. When these appearances arise in the bardothey constitute the sixth lamp, which is called the bardo lamp of time. Although in thebardo the appearances of light and sound are far more intense then what you experiencethrough practice in this life. Nevertheless, through familiarization with this phenomenonin this life in practice, you gain the ability not to be intimidated by these appearancesthrough
your recognition of them as empty display.Now the part of the bardo or the phase of the bardo, in which these things appear, iscalled the bardo of Dharmata. When you are dying, what is called the life wind isgradually weakening. Now, it is the life wind that keeps you alive, and the life wind alsokeeps the white element, which you have inherited from your father in place at the top ofyour body; and the red element that you have inherited from your mother in place in thelower abdomen. As the life wind becomes weaker and weakening, these two start tomove. It is as though the wind has a pressure that keeps these elements in place. As thelife wind starts to become more and more impaired the white element, inherited fromyour father, descends from the top of your head downward through your body, youexperience an all encompassing whiteness. As the red element inherited from yourmother begins to move upward from the lower abdomen, you experience an allencompassing redness. When the life wind is no longer functioning, then these twoelements meet at the heart and encapsulate the seed of the mind within the heart causingan experience of all encompassing blackness, or darkness.Immediately after that there is an experience of emptiness, an experience of the natureof all things, just as it is, without any other appearances or other factors interfering withit. That initial experience of emptiness and what happens immediately after that, is calledthe bardo Dharmata, because it is the display or experience of the nature of things itself.If you have become familiar with the nature of things through meditation, in thepreceding life, then there will be no difference between the Dharmata that you haveexperience and the Dharmata that presents itself to you at that point and being able torecognize the present Dharmata. Because of your experience with it in practice is calledthe meeting of the mother and child Dharmatas. The mother is what arises for everyone,and the child is what you have cultivated and familiarized in practice.So in that way through practice you are able to recognize the nature, then you remainin that recognition in the state of samadhi for sometime. If you do not recognize it, thenthat brief glimpse of emptiness ceases and you start to see the appearances of the clearlight such as the peaceful and wrathful deities, lights and sounds and so on. It is at thatCourtesy Namo Buddha Publications Thrangu Rinpoche"From The Direct Instructions on Mahamudra and Dzogchen. To be published, Fall, 2008."point that familiarity with these, through meditating on the lights, circles and the forms ofdeities will be of benefit.In Trekcho and essence Mahamudra the main point is to be able to rest in and sustainthe continuity of the view. When practicing Togel while maintaining the view, one useswhatever manifests as an adornment in the sense of acknowledging that all the differentexperiences are actually the display or manifestation of innate wakefulness.If you have the habit of meditating on this aspect of The Great Perfection, then youcan achieve liberation at that point in the bardo. So therefore, at this point,
KarmaChagmey Rinpoche says, In order to prepare for that aspect of the after deathexperience, you should regularly gaze at light in this way. He also says, If you do thisassiduously you will see truly wondrous things. He cautions us at this point. He says,Make no mistake what you are seeing when you do this authentically is not like lookingat a rainbow that appears in the sky. It is not external light in that way, because it is thespontaneous display of the five families. Therefore, when you see these five color rays oflight, it is no different from seeing the five Buddhas themselves. He concludes, If youhave purified karma you will actually see the forms of deities, peaceful deities likeAvalokiteshvara, Amitabha and Guru Rinpoche, wrathful deities, like Hayagriva, and soon.As I mentioned before, the main requirement for this technique to function properly isthere needs to be some degree of recognition of what was pointed out in the Mahamudraand Trekcho presentation. It is our ability to simply relax in ordinary mind, in the statewhich is empty yet cognizant emptiness indivisible from cognizance.DedicationThe eighteenth chapter is concerned with dedication and aspiration and in this chapterwe find advice about these. The first point that Chagmey Rinpoche makes here is how weneed to be diligent and he quotes previous teachers who said: It is not enough that theDharma be the great perfection, in addition the practitioner, the person, must be greatlyperfect. However, I have seen many people who in spite of the profundity of what theyclaim to practice, remain completely ordinary. In other words we need to actually applyourselves to practice and this involves the two aspects of diligence, continuous diligenceand devoted diligence. Chagmey Rinpoche says that if you are diligent in practice thefinal result will be good. In the best case this means the achievement through the utmostdiligence of perfect awakening of buddhahood in this life. If not, but one has assiduouslypracticed the generation and completion stages in general, and Mahamudra andDzogchen practices, then in the bardo after ones death, then one will achieve the state ofones yidam and, in that way, achieve awakening and liberation. If not that, then at leastone should, through intense aspiration, insure that one is born in a pure realm. To bereborn in most of the great pure realms, one needs immeasurable store of merit. Theexception to this is the realm of Sukhavati; which, although an authentic pure realm, iseasy to be born in because of the aspiration by the Buddha Amitabha. So, therefore,Chagmey Rinpoche advises us to make the intense aspiration to achieve rebirth inSukhavati. If you are not born in a pure realm and if you dont achieve awakening then ofcourse you might be reborn in one of the higher realms within samsara, but it is not reallyCourtesy Namo Buddha Publications Thrangu Rinpoche"From The Direct Instructions on Mahamudra and Dzogchen. To be published, Fall, 2008."that great. So at best we wish, through the practice of generation and completion, thepractice of Mahamudra and Dzogchen to achieve awakening, but if not, we must insurethat we are reborn in a pure realm,
The particular value of this is that by contemplating, withoutdistraction, that all beings without exception recite the mantra along with you, everysingle mantra that you recite is the equivalent of billions of mantras. After the recitation,then look at your mind and whatever thoughts arise, good or bad, simply look at themwithout distraction and without any attempt to alter them. Practicing that is the thirdCourtesy Namo Buddha Publications Thrangu Rinpoche"From The Direct Instructions on Mahamudra and Dzogchen. To be published, Fall, 2008."baring, the attitude that all thoughts and memories are the mind or wisdom of the deity.In that way, you practice what is called the three fold baring.The third part of the three fold baring is the outlook that all thoughts and recollectionsare the mind of the deity includes the practice of Mahamudra and the Trekcho aspect ofthe practice of the Great Perfection. In that way, the practice of the three fold baring,appearances as the deitys presence, sound as the deitys speech or mantra and thoughtsand recollections as the deitys mind or wisdom, includes the practice of the generationstage, the completion stage and their unity. As to how to perform these, you can practiceall three barings simultaneously. In that way, you have one simple practice whichincludes all the essential points. But if that is difficult, you can also practice them insequence as they were explained here.Now in addition to this Chagmey Rinpoche says: At sunrise and sunset or if youdont use the sun, when you have access to a suitable electric light or candle, do theTogel practice of gazing at the rays and when you first arise in the morning and the lastthing before you go to sleep at night practice Tonglen, taking and sending. This is thetaking of the suffering of others and the giving to them of your happiness, in coordinationwith the breathing. Finally, just before you go to sleep, dedicate all of the virtue you haveaccumulated during that day to the awakening of all beings with the aspiration that allbeings achieve buddhahood without impediment as quickly as possible. In addition, fromtime to time, make the aspiration to be reborn in the pure realm of Sukhavati. If youpractice all of this in a relatively simple and concise format you have a complete practiceof dharma.The main point of this eighteenth chapter is how to implement the contents of thisbook in continuing practice, extensively. However this chapter is about dedication. Aparticular point is made about the practice of dedication. In general the dedication ofvirtue and the dedication of merit consist of the dedication of all of the virtue you haveaccumulated to the awakening of all beings. This is due in connection with a sincereaspiration that all beings actually receive and benefit from that virtue, so that theyachieve the desired awakening as quickly as possible. However, if such a dedication ismade with a spirit of fixation grasping at the reality of things it is weakened. Thereforewe are instructed to perform dedication that is free of three fold recertification, which isthe belief in the true or inherent reality of the person making the dedication, the
virtuethat is dedicated and those to whom it is dedicated. Therefore the ideal dedication is onewhich you are free of the idea that the dedication exists, the dedicated virtue exists andthe recipient of the dedication exists. But you might ask, how do you do this? The bestway is to rest in the state of practice without straying and remain looking at the nature ofyour own mind, without straying from that recognition, dedicate the virtue to all beings.That is the most effective way to dedicate virtue. That completes an explanation onKarma Chagmey Rinpoches text, The Union of Mahamudra and Dzogchen.As I said, this text contains eighteen chapters. Of these I omitted most of the chaptersconcerned with the preliminary practices, the exception to this being the chapter onbodhicitta. But I gave an explanation and practical instruction in the chapters on allaspects of the main practice.Now I realize that all of you are already practicing so you dont need myencouragement to practice, but remember if times arise where the conditions conduciveto practice are not present dont despair. Maintain the attitude I will practice as much as ICourtesy Namo Buddha Publications Thrangu Rinpoche"From The Direct Instructions on Mahamudra and Dzogchen. To be published, Fall, 2008."can given the conditions, because every time you practice, every time you contemplatethese things and every time you listen to them, seeds or habits are imprinted in you all-basis consciousness, habits of generation stage practice, completion stage practice,Mahamudra, and so on. So you are very fortunate to have exposure to these things, topractice these things, to gain experience of these things. Recollecting that even when itbecomes difficult, maintain an attitude of confidence, enthusiasm and devotion. In shortpractice as much as you can.If there are any mistakes, I ask the realized ones for forgiveness.May all beings attain rebirth in the realm of Sukhavat.Transcriber Lodro GyatsoNovember 2004
Comunicacao e Congruencia com Virginia Satir JEFFREY Mishlove: Ola e bem-vindos. Comigo hoje, para discutir comunicacao, e Virginia Satir. Provavelmente seria justo dizer que a Virginia e uma lenda viva - um dos fundadores de todo o movimento de terapia familiar, autor de nove livros, incluindo Peoplemaking, Conjunto, Terapia Familiar, Satir Step by Step, e muitos outros. Na verdade, uma disciplina da psicologia chamado de programacao neurolinguistica foi praticamente fundada como um esforco por outros psicologos para estudar o incrivel trabalho terapeutico por Virginia Satir. Um livro chamado A Estrutura da Magia descreve os principios subjacentes a sua obra. Bem-vindo, Virginia. Virginia Satir: Obrigado. Mishlove: E um prazer te-lo aqui. Nos vamos estar se concentrando na comunicacao. Um dos pontos que voce faz sobre a comunicacao e que muitas vezes nao comunicam o que realmente estamos sentindo por dentro - que nos realmente nao expressar nossos sentimentos mais profundos do que sao. Satir: Isso e verdade. E se isso acontecer, voce sabe quantas vezes podemos ser mal interpretado? Mishlove: Todo o tempo. Satir: E assim voce nao me entende, e voce faz-me. Entao eu digo que quando nao estamos realmente entender uns aos outros, nos alucinar uns aos outros, e entao nos nos comportamos como se nossos alucinacoes sao verdade. E assim que fazemos. Mishlove: E crescendo em uma familia onde o que esta acontecendo pode ser muito complicado. Satir: Ah, com certeza. Uma das coisas que eu encontrei - Achei isso em todo o mundo, Jeff - Eu acho que e porque todos nos nascemos pouco, acho que esse e o problema real. Provavelmente isso nao vai acontecer quando todos nascemos crescemos, que eu nao esperava ver acontecer. Mas em todo o mundo, os mesmos problemas estao presentes. Quais sao alguns deles? As pessoas devem saber o que outra pessoa significa. Mishlove: Nos queremos que outras pessoas possam ser clarividente, para ler a nossa mente. Satir: Mais ou menos, sim. Mishlove: Claro que nos realmente nao queremos que eles facam o que quer. Satir: Mas deixe-me lhe dizer algo. Se voce me ama e voce nao consegue ler minha mente, isso deve significar que voce nao me ama. Eu encontro que um lote. Mishlove: Eu nao deveria ter que pedir. Satir: Isso mesmo, porque se voce me ama, ou eu te amo, vamos saber antes do tempo. Mishlove: eu deveria estar em seus beck e chamada. Sem o seu ter que me dizer o que voce precisa, eu deveria estar la para voce. Satir: E voce sabe, quando estamos falando sobre isso agora, isso soa tao ridiculo e absurdo. E, no entanto, e assim que muita gente funcao. Voce sabe onde eu acho que veio? Eu acho que ela veio de quando eramos criancas. Costumo usar esse exemplo: a mae estava no topo da escada, e nos estavamos colocando a mao na botija. Alguem disse: "Tome a sua mao para fora do pote de biscoitos." E nos temos a ideia de que as pessoas podem ler nossas mentes. Ou ficamos muito infeliz em um momento no tempo, ea mae veio quase
ao mesmo tempo e deu um tapinha de nos, ou algo desse tipo. E assim, as pessoas podem ler nossas mentes. Mishlove: Voce sabe, eu sou um parapsicologo. Nao tenho nenhum problema com o fato de que sao clarividentes algum tempo, mas de exigir que todo o tempo - parece-me que talvez nos estamos com medo de perguntar por medo de rejeicao ou algo desse tipo. Satir: Veja, ha uma diferenca, Jeff, entre ser capaz de se conectar com outra pessoa, e agir sobre essa informacao sem checar. Porque se nos nao tinhamos essa coisa chamada relacionamento entre as pessoas, nos nao seria capaz de ate mesmo fazer ligacoes. Mas a ideia que eu li sua mente, e entao eu faco o que se encaixa para mim em relacao a voce, sem nunca verificar com voce, se torna uma coisa terrivel. Mishlove: Pode ser complicado, especialmente se voce ler minha mente e voce esta recebendo uma mensagem de que e totalmente diferente do que eu estou te dizendo. Satir: Exatamente. E eu continuo a dizer para as pessoas, nao temos desenvolvido uma ciencia da ESP que bem. Entao, nao vamos entrar em uma base de pensar que isso e o que podemos fazer. Vamos coisas check-out. Se eu tenho um sentimento com voce sobre algo, ao inves de agir no que eu vou lhe perguntar: "E assim?" Veja, isso para mim e amor, e atencioso, e ele abre uma chance para eu aprender alguma coisa sobre voce, e tambem uma oportunidade para nos comprometer de uma forma profunda. Mishlove: Em outras palavras, isso e uma parte normal de uma comunicacao saudavel - verificar com uma pessoa. Satir: Claro. Acho que sim. Mishlove: Porque, muitas vezes podemos nao entendem o que significa uma pessoa. Satir: Ah, sim. Isso acontece o tempo todo. Na verdade, eu acho que posso demonstrar a relacao entre comunicacao e saude e doenca, entre a intimidade eo distanciamento, entre competencia e incompetencia, e entre a fazer sentido e nao faz sentido. E tudo isto pode vir dentro do quadro de como lidamos com comunicacao. Mishlove: Na escola de terapia de familia que fundou, a terapia familiar conjunta, um monte de foco esta em apenas estudando a forma como a comunicacao ocorre em uma familia, para diagnosticar quais os problemas que sao familiares. Satir: Isso mesmo. E enquanto nos estamos sobre o assunto, deixe-me dizer algo que saiu de forma tao clara depois que eu trabalhei com muitas pessoas. Ha dois dialogos que ir em frente. Um deles e o dialogo das palavras, eo outro e o dialogo da audiencia. E muitas vezes essas sao diferentes. Vou te dar uma pequena ilustracao. Pergunte-me como eu sou. Mishlove: How are you? Satir: Eu estou bem, Jeff. Mishlove: Hmm. Satir: Agora, quando eu disse isso, me diga o que aconteceu com voce. Mishlove: Bem, voce tinha um tom muito frio a sua voz, entao eu pensei que voce estava tentando distancia. Satir: Mas voce nao ouve as palavras - que eu estava bem? Mishlove: Sim, uh huh. Satir: Tudo bem. Veja, isso
e tipico. Ou perguntar novamente se eu gosto de algo, seja ele qual for. Mishlove: OK. Voce gosta de estar aqui na TV hoje, Virginia? Satir: Ah, eu acho que e simplesmente maravilhoso. Mishlove: (Risos). Satir: Agora estou fazendo outra coisa. Estou enviando outra mensagem sobre as palavras que assumem o que estou fazendo. Agora, tal como na primeira ilustracao, a unica coisa que descobri e que esses dois niveis de dialogo a partir de dois locais diferentes na pessoa. Eles nao sao uma tentativa de trazer o problema para outras pessoas. Isso nao e de onde vem. Estes sao totalmente inconscientes. Mishlove: Sim. Eu acho que voces chamam de um nivel ao nivel metacomunicacao. Em outras palavras, toda vez que nos nos comunicamos, temos uma mensagem, e estamos tambem a transmitir uma mensagem sobre a nossa mensagem. Satir: Isso mesmo. Exatamente. Veja, um monte de gente - eu acho que e mesmo verdade foi de psicologos - quando as pessoas dao o que chamamos de mensagens de nivel duplo, que e onde meu corpo e minha voz dizer uma coisa, diferente das minhas palavras, acho que isso e deliberadamente feito. Nao e. As palavras vem do lado esquerdo do cerebro - o que voce deve fazer. A outra parte vem do lado direito do cerebro. Agora, suponha que eu tenho uma regra que diz que eu nunca deve reclamar para si. Vamos supor que eu estou com dores terriveis e voce me perguntar como eu sou, e digo: "Otimo." O que estou fazendo? Este diz que eu tenho uma regra que eu nunca deveria reclamar. E ele diz que eu tenho dor. Mas eu estou dando a mensagem de que eu deveria fazer, o que e que eu nunca deve reclamar. Mishlove: Entao e como se embaixo de qualquer conversa, nao importa como eu suponho abstrata ou intelectual, ha sempre um ser humano la embaixo com as emocoes, muitas vezes a necessidade de ser validado. Satir: Isso e obviamente uma das coisas que tento ensinar as pessoas. Eu tenho que lhe dizer algo. Eu vou para as coisas palestras, as pessoas apresentam. Eu escuto, e de repente, eles podem estar falando de toda sua erudicao, e por baixo eu ouco: "Eu estou me machucando Eu sinto disapppointed Eu adoraria que voce me ajude..." E ele sai nestes termos muito eruditos. Agora, se eu fosse para ir a uma dessas pessoas e dizer: "Eu gostaria de ajuda-lo", as chances sao de que eles iriam dizer: "Como voce sabia que eu precisava de ajuda? O que faz voce pensar que precisa de ajuda? " Mishlove: Eles podem ate negar. Satir: Claro, porque geralmente as pessoas gostam que as regras nao devem pedir ajuda - nao que eles nao precisam dele. E este e o tipo de coisa que acontece com as pessoas o tempo todo. Veja, eu posso sempre ouvir e ver melhor em voce do que voce pode ouvir e ver em si mesmo, simplesmente porque eu estou fora de voce. E entao quando eu compartilhar com voces o que eu estou