thegoodfellas/blogset-br huggingface dataset:
symbolizing the true Que o proprio espaco e aberto, amplo e descontraido, que e simbolo da verdade nature of mind: open, spacious and relaxed emptiness. natureza da mente: espacoso, aberto e descontraido vazio. So that is the space, Entao esse e o espaco, which is really the first component. o que e realmente o primeiro componente. And in that space there is a lotus, above E nesse espaco ha uma flor de lotus, acima our head, and on top of that lotus is a moon disc. nossa cabeca, e em cima do que o Lotus e um disco de lua. The lotus, by the way, can O lotus, pelo caminho, pode be visualized to have many petals. ser visualizada a ter muitas petalas. It is traditionally said that it is a thousand E tradicionalmente dito que e de mil petaled lotus. petalas de lotus. So it's a very big lotus. Portanto, e um grande lotus muito. And, in this lotus, there is a moon disc E, neste lotus, ha um disco de lua seat, so it is horizontal. sede, portanto, e horizontal. And in the center of this is the white syllable HUM. E no centro disso e a silaba HUM branco. This syllable HUM is the embodiment of all of the Buddha's wisdom, and it Esta silaba HUM e a personificacao de todas sabedoria de Buda, e isso is also the embodiment of our very own true nature of mind. e tambem a personificacao da nossa propria e verdadeira natureza da mente. This HUM is Este e HUM the essence of our awareness, at the same time it is the embodiment of all of a essencia de nossa consciencia, ao mesmo tempo, e a personificacao de todos the Buddha's wisdom. Buda, a sabedoria. We place our attention one pointedly on this HUM, keeping these Nos colocamos a nossa atencao um incisivamente sobre este HUM, mantendo estas contemplations in mind that it is the essence of our own mind and is the contemplacoes em mente que e a essencia de nossa propria mente e e o embodiment of all the Buddha's wisdom at the same time. encarnacao do Buda da sabedoria de tudo ao mesmo tempo. And, moreover, E, alem disso, the HUM is glittering and flickering like the light of a candle flame. o HUM e brilhante e cintilante como a luz da chama de uma vela. So it is Por isso, e flickering like a fairly stable candle flame, it is not flickering rapidly. cintilando como uma vela de chama bastante estavel, ele nao fica piscando rapidamente. And the E o next thing that happens, after that visualization and focus on the HUM proxima coisa que acontece, depois que a visualizacao e foco no HUM becomes stable, the HUM, in an instant, becomes Vajrasattva. torna-se estavel, o HUM, em um instante, torna-se Vajrasattva. So the Assim, o visualization or the appearance of Vajrasattva, as explained yesterday, has one visualizacao ou a aparencia de Vajrasattva, como explicou ontem, tem um face, and two arms, and so forth. rosto, e dois bracos,
e assim por diante. This is above the crown of our head. Isto esta acima da coroa da nossa cabeca. After Depois we stabilize this visualization of Vajrasattva, we then contemplate that que estabilizar essa visualizacao de Vajrasattva, entao nos contemplamos que --------------------------------------------------------------------------------Page 14 Pagina 14 Page 14 of 23 Pagina 14 de 23 Copyright 2007 Nalandabodhi and Nitartha international Copyright 2007 Nalandabodhi e Nitartha internacional . http://www.prayer4peace.net/ . Http://www.prayer4peace.net/ Vajrasattva is gazing upon ourselves and all sentient beings with a heart of Vajrasattva esta olhando para nos mesmos e todos os seres sencientes com um coracao de great loving compassion. compaixao amorosa grande. We contemplate that Vajrasattva is looking upon all Vemos que a Vajrasattva esta olhando para todos os sentient beings, but especially ourselves at this stage. seres sencientes, mas especialmente a nos mesmos nesta fase. With this heart full of Com este coracao cheio de loving kindness towards us and towards all sentient beings Vajrasattva smiles bondade para nos e para todos os seres sencientes Vajrasattva sorrisos and radiates white light rays in all ten directions that strike all sentient beings. e irradia raios de luz branca em todas as dez direcoes que atingem todos os seres sencientes. And in the heart center of Vajrasattva, again, is a lotus and moon disc, on top E no centro do coracao de Vajrasattva, novamente, e um disco de lotus e lua, em cima of which sits the syllable HUM: a white HUM, radiant and bright. da qual fica a silaba HUM: a HUM branco, radiante e brilhante. And this E isso white HUM is encircled around the edges of the moon disc by the hundred HUM branco e cercado ao redor das bordas do disco Lua ate os cem syllable mantra. silaba mantra. And the visualization for that is the same as in ngondro. E a visualizacao de que e o mesmo que em ngondro. So Assim the hundred syllables are arranged counter-clockwise. os cem silabas sao organizados anti-horario. They are facing Eles estao enfrentando outwards and are encircling the HUM counterclockwise so that when they para o exterior e estao cercando a HUM horario de modo que quando rotate, they rotate clockwise, and they are legible as they rotate. giram, giram no sentido horario, e sao legiveis como eles giram. And then E depois following this, once we have this visualization completed, we begin reciting apos isso, uma vez que temos esta visualizacao concluido, vamos comecar a recitar the hundred syllable mantra. o mantra de cem silabas. So, up to this point, covers the second power, Assim, ate este ponto, o poder em segundo lugar, the power of applying the antidote. o poder de aplicar o antidoto. So there is a line here that says: Portanto, ha aqui uma linha que diz: Samaya and jnana become, as they have always been, inseparable within spontaneous Samaya e jnana-se, como eles sempre foram inseparaveis na espontanea presence. presenca. This refers to the samayasattva and the jnanasattva. Isso se refere a samayasattva eo jnanasattva. The samayasattva is the O samayasattva e o deity
this point, we have to reflect on a few major negative actions that we have committed in the past, with ignorance. We can remember, or try to remember, at least a couple. And then also try to remember how we are fixating on duality. How Como we are intensifying duality, the obscuration of mind, of wisdom, all the time. Remember these faults. And we need some kind of regret here. This regret or remorse, from the Buddhist point of view, is connected with the notion of --------------------------------------------------------------------------------Page 16 Pagina 16 Page 16 of 23 Copyright 2007 Nalandabodhi and Nitartha international . http://www.prayer4peace.net/ wisdom. sabedoria. Regret or remorse here is seeing the causes being ignorant, how we knowingly, or unknowingly, with great ignorance, we keep falling back into the same pattern of creating negative karma. We keep back falling back into fortifying our duality, our clinging and fixation. And so this regret, from the Buddhist sense, must come from yourself. You must see that this is not right. We must see that this has been painful for us, and for others, towards who we have committed these negative actions. This kind of confession or purification process here is based on wisdom. We must come to this understanding ourselves. We do not have to do this just because someone says we need to purify negative actions, every Sunday. That doesn't work. So when we confess our negative actions and ethical mistakes, we do so by understanding our negative actions and mistakes. And that understanding is wisdom, it is prajna, because we are seeing a fault as a fault. You don't need any further encouragement to confess something. You really don't need any further action of confession once you give rise to that wisdom of seeing a fault as a fault because that, in itself, will naturally lead to purification. In the monastic ritual of sojong , the bi- weekly restoration and purification ritual for monastics, there is section of liturgy where the preceptor says to the monks or nuns, have you seen your faults as faults? The monks and nuns respond by saying, yes, I have so seen. Supposedly. You know, sometimes it just becomes ritual, and we just go there and say, yes sir. We just want to get over that, and then go home and do it again. But the best way to do this is not to do it like that, but rather recognize your faults as faults, or recognize mistakes as mistakes, from the depths of your being, from the depths of your hearts. And we do that by having this wisdom that knows faults as faults. This is also a very good way of working with your mind on the path: it is really powerful. poderosa. Like, if we are hurting our partner, for example, our friends, our family, or our collogues at work, sometimes we don't even see this, that we are hurting them. We just keep doing it, and doing it, and doing it. We think Pensamos we are doing the right thing! But at some point
if we can gain this wisdom that actually we are hurting ourselves, in the process of hurting other. If we Se nos can see this, this becomes a tremendous chance to transform that pattern, that habit. habito. Not only is it a ritual for confessing you do every day, but it is a process of transformation, of transforming your mind. If we see something we did before as a fault, if we see a mistake we made before as a mistake, we won't --------------------------------------------------------------------------------Page 17 Pagina 17 Page 17 of 23 Pagina 17 de 23 Copyright 2007 Nalandabodhi and Nitartha international . http://www.prayer4peace.net/ really feel like doing that again. We won't really want to do it again. If we Se nos know and see it was a mistake. The desire to do it again comes from not seeing it as a mistake, not fully seeing it as a mistake or as a problem. Now, we are not talking about falling into doing it again. When we fall into the habit of doing it again, it is not really a desire to do it that we've been harboring for a while. We have been harboring the desire to want to stay away from that action, but sometimes we slip, and do the action again. Not Nao really because we want to, but because we kind of slip into the force of our habit. habito. So that is a different situation. But if we really see something negative as something negative, then this insight very much helps us. It becomes very powerful for completely relinquishing this pattern. So, therefore, at this stage of the power of regret, we regard our past wrongdoings as wrongdoings and supplicate Vajrasattva. And, in reality, we are supplicating our own true nature of mind. We are supplicating so that our own enlightened wisdom and knowledge and compassion and ability will increase to become so strong they overcome all negative actions and tendencies. The liturgy continues: Through supplicating in that way from the life force syllable and mantra garland descends a stream of amrita, filling his body and leaving through his toe. So the life force syllable is the HUM syllable at the heart center. And the E o mantra garland is the hundred syllable mantra that encircles the HUM. There is a little more to the visualization than is explained here in the liturgy. The next thing that we visualize is that, due to our supplication from the above verse, the hundred syllable mantra garland begins to rotate clockwise. And light rays radiate from the HUM syllable at Vajrasattva's heart center. These light rays go to the pure realms of the buddhas of the ten directions. The buddhas and bodhisattvas in these pure realms are pleased and delighted by these light rays, and the light rays collect all of their blessings. These Estes blessings travel back through the medium of the light rays to the heart center --------------------------------------------------------------------------------Page 18 Pagina 18 Page 18 of 23 Pagina 18 de 23 Copyright 2007 Nalandabodhi and Nitartha international . http://www.prayer4peace.net/ of Vajrasattva
and dissolve back into the HUM syllable. So these blessings from the light rays dissolve back into the HUM syllable, they also dissolve back into the mantra garland and into the moon disc. Then the stream of amrita begins to flow. The amrita descends from the HUM syllable and from the mantra garland and from the moon disc. The amrita or nectar that descends from the HUM syllable contains the blessings of enlightened mind. The amrita that descends from the hundred syllable mantra garland contains the blessings of enlightened speech. And the amrita that descends from the moon disc contains the blessings of enlightened body. So, these streams of amrita fill the body of Vajrasattva. And then, after the body of Vajrasattva is filled, the amrita begins to flow out from Vajrasattvas big toe. This drops down to the crown of our head, and begins to enter our body through an aperture at the crown of our head. So, at this time, we try to connect with vivid freshness. Just like sometime when we are feeling sleepy or torpid we splash our face with cool water that makes us feel fresh and awake. In a similar way, when this amrita strikes the top of our head, we become very fresh, awake and lucid. And then, gradually, we imagine that the amrita fills our entire body and also washes the outside of our body too. So the amrita completely cleanses our body on the inside and the outside. And through this all of our negative actions and obscurations and habitual tendencies are completely washed away and cleansed. And we visualized that the negativities that are purified in this process leave our body in the form of dirty water, for example. You can imagine water that is so dirty it is black. You can imagine that this water is leaving your body, this dirt is leaving your body, and that represents the negative actions. You Voce can also imagine that illnesses and diseases are all leaving you body, are being cleansed from your body. And they depart in the form of blood, and puss and substances like that. So you don't need one place in your body for these things to come out. You can contemplate that they are being washed out, they are coming out of all your pours, and they are being washed away by the nectar as they exit from the pours. In some instructional treatises the instruction given for this stage is that you visualize the negativities coming out in the form of rainbow light. They don't --------------------------------------------------------------------------------Page 19 Pagina 19 Page 19 of 23 Copyright 2007 Nalandabodhi and Nitartha international . http://www.prayer4peace.net/ instruct you to visualize dirty water or puss or anything like that. Rather you visualize these things coming out like rainbow light. And mainly, they say, you concentrate on the blue and red. This is a good visualization because the negative actions and obscurations as well are appearing yet empty, empty yet appearing themselves, like a rainbow. So this rainbow becomes a reminder of this fact. este
fato. And if we realize that quality of our misdeeds and obscurations, that realization will purify our misdeeds and obscurations. So at the end of this purification process of receiving the nectar from Vajrasattva, we contemplate that our body becomes of a completely pure nature on the inside and out. So pure that we no longer need fleshy organs in our body, we become completely transparent like a crystal vase, or a water body. corpo. So this contemplation of the crystal body or the water body is illustrating the absence of barrier between inside and outside. So our body at this time becomes free of distinctions of inside and outside, it is free of solid, physical existence. It is clear yet empty, empty yet clear. And then, from within this state of clarity, we continue reciting the hundred syllable mantra. The little creatures, the little furry things, represent what are called dons, or evil spirits. It is said that the chief of all evil spirits is self-fixation. There are Ha many other types of evil spirits. There are many other types of evil spirits such as pride and jealousy and so forth, but the king of all evil spirits is self- fixation. So there is really no externally existent evil spirit, aside from our own self-fixation. As Milarepa sang to one of the evil spirits that appeared to him in a confused state, as a confused apparition, he said, evil spirit, I know one more powerful than you, and his name is self-fixation! So he was kind of insulting this evil spirits, saying you are nothing compared to the evil spirit named self-fixation, you don't have any game at all! So, we might think of all kinds of evil spirits existing outside of ourselves but really the biggest evil spirit exists inside of ourselves, which is self-fixation. So don't point your finger outside, point your finger inward. The fourth power is called the power of resolve, or the power of turning away from recommitting any wrongdoing, the firm resolve that one will not commit misdeeds in the future, even if it costs one's life. It is said that in order to --------------------------------------------------------------------------------Page 20 Pagina 20 Page 20 of 23 Copyright 2007 Nalandabodhi and Nitartha international . http://www.prayer4peace.net/ fully purify, or properly purify any negative action we need to resolve not to commit it again. Otherwise the negative action won't be completely purified. What we are trying to purify is one particular negative action. Let say, for example, harms caused by anger. And it is said, what does it mean by purification: to be free from that action. And it is very clear that how can we be free from that action without resolve? If you want to be free from that action, without really developing this power of resolve then it is a contradictory thought. You want to be free from it, but you still want it. How can you be free from it if you still want it? You can't. Voce nao pode. That's why the power of resolve is said
to be so important. So if you really want to purify any negativity, if you really want to be free from any negative action, then we need this power. The fourth power, which is a clear determination saying, I really, truly don't want to repeat this. I don't want to engage in this action again that caused so much pain to myself, actually, more than the other person. If you really think about it, you bring more pain to yourself than the other person. pessoa. There is a funny little Tibetan story that is about a teacher beating a student. estudante. The student was misbehaving, but the student was very clever. You Voce should be careful about having a Tibetan teacher! You probably don't want a Tibetan teacher. The student was very clever, so when the teacher was beating the student he said, teacher, you shouldn't beat me, your hand will get sore! You will hurt your hand, I don't care if you beat me from my own side but you are going to end up hurting your hand. So like that, if we harm other people we end up getting harmed. Like if we hit someone, punch someone, how much does that hurt our hand? It hurts a lot! In the same way, all negative actions cause the committer of those actions, if we commit negative actions, they cause ourselves harms and, of course, cause others harm. So we resolve not to commit them again. So making this resolve is extremely powerful in helping us to relinquish that action completely. Very important! Muito importante! But it is not a guarantee that we won't do that action ever again. It is possible for us to do that action again out of habit. habito. But it becomes much more difficult to do that action again out of an intentionally constructed motivation. So, in terms of getting rid of the motivation, the intentional motivation to do that action, this type of resolve is very beneficial. Legally, also, it is also very good for you: there is no motive! --------------------------------------------------------------------------------Page 21 Pagina 21 Page 21 of 23 Copyright 2007 Nalandabodhi and Nitartha international . http://www.prayer4peace.net/ No, just kidding, I'm not trying to teach how to go around it! But it is really good, powerful, very powerful. When you look at the legal system it is very much like the Vinaya, the Buddha's teaching on Vinaya. Buddha said that for negative karma to be complete, you must have the motivation to commit that crime, that negative action. You must have the right object. Lets say I want to beat someone called Tyler. Not that I want to! But mistakenly, I beat someone up, like Acarya, in the darkness. And then Buddha said, in the end, the action is not complete, not a full negative action. Right object, and then the action, let's say beating that person. And then at last satisfaction, yeah, now I have achieved! And then it is a complete course of action this is then called negative karma. It is very similar to
the legal system here: you need motives, and all these things come together and then you are locked up! So Assim we should try as best we can to make a very strong resolve not to commit these negative actions, that we have confessed, again. And if we are able do that, as was said before, it helps us very much not to recommit the action, except for instances of slipping into the action due to habit. But you can see there is a big difference between doing an action out of a constructed motivation and doing an action out of falling into a habit of doing it. When we slip back into a bad habit we usually try to do many things not to fall into that bad habit. But it seems, in the end, we are powerless and we slip anyway. But we shouldn't consider it to be a huge problem, when that happens, when we slip back into that negative habit. Because we have already been trying to purify that negative action, and so therefore the action that was performed just through slipping back into it is already been largely purified by of the efforts we've been previously engaging in. And what further negativity that was produced by slipping into that action will be easily purify-able because of the work we've already been doing. All the efforts we've put into not falling into that again. We try very hard, but sometimes we slip. There are many different types of negative actions that we may find ourselves associated with. We may! But we should concentrate, at first, the main negative actions, or one main type of negative action that we find ourselves caught up in frequently. So, we should keep that type negative action in mind when we are making the commitment not to recommit. And then we can gradually touch in on the other types of negative actions. --------------------------------------------------------------------------------Page 22 Pagina 22 Page 22 of 23 Copyright 2007 Nalandabodhi and Nitartha international . http://www.prayer4peace.net/ Through the intensity of devotion his mind stream is invoked. He forgives me with delight and dissolves into me. So these lines are like the dissolution stage of the practice. So we have been supplicating Vajrasattva with devotion. And through this devotion we invoke the mind stream of Vajrasattva. We invoke the wisdom of our own true nature of mind. We call upon that wisdom of our own true nature of mind and we take delight in the presence of wisdom and compassion inherent in our own true nature of mind. And Vajrasattva is very pleased by this, by our calling upon this wisdom of our true nature of mind. Vajrasattva becomes very pleased. Very happy, so don't forget to call him! And this word, with delight means great bliss. Because, when we purify our negative actions and obscurations, or when we rest in the true nature of our mind, the wisdom of great bliss is naturally present. So, he forgives me with delight, from a relative point of view, Vajrasattva says, now all of