lunes, 22 de junio de 2015

PRIMAVERA 2015




…” TSEMA NANDREL o la CIENCIA de la COGNICIÓN VALIDA ha proseguido ahondando en la comprensión de lo importante que resulta usar los RAZONAMIENTOS que avalan a la LÓGICA VALIDA.

Los ENGAÑOS MENTALES están fuertemente respaldados por RAZONAMIENTOS ERRÓNEOS; los cuales endurecen sus argumentos de una manera aparentemente lúcida para la VISIÓN de la MENTE ORDINARIA.



Las CONCLUSIONES BASADAS en tales PLANTEAMIENTOS impulsan a la realización de todas las ACCIONES NEGATIVAS consumadas con el CUERPO, la PALABRA y la MENTE de todos los seres sintientes .

Por consiguiente  la MENTE ORDINARIA o EGOCÉTRICA  si fuese  preparada a través del ESTUDIO , la REFLESIÓN , el DEBATE y la MEDITACIÓN favorecería considerablemente  a que  poco a poco , la propia MENTE fuera deshaciendo los INTRINCADOS LABERINTOS de las PERCEPCIONES , DISQUISICIONES y CONCLUSIONES DESFORMADAS o NEGATIVAS .



La COGNICIÓN de la LÓGICA VALIDA resulta imprescindible para el ADIESTRAMIENTO MENTAL de NUESTRA CONCIENCIA . Porque de otro modo , la MENTE COMÚN u ORDINARIA seguiría en la INERCIA del HÁBITO con las citadas PERCEPCIONES DESCAMINADAS .

En base a todo lo dicho , la MENTE POSITIVA o ALTRUISTA puede surgir en determinados momentos , de una manera totalmente espontánea ; sin embargo no es menos cierto , que su ESTABILIDAD resulta fatalmente INESTABLE , TENDENCIOSA y APASIONADA .

El DESPLIEGUE de CONOCIMIENTOS y PRÁCTICAS que requiere la singladura que implica NAVEGAR a través de los POTULADOS de TSEMA NANDREL resultan del todo INELUDIBLE al EFECTO de poder ESTABILIZAR la MOTIVACIÓN de la MENTE POSITIVA .



Puesto que , ninguna de las ENSEÑANZAS o INSTRUCIONES impartidas por el GRAN BUDA SAKYAMUNI se fundamentan en la CREENCIA DOGMÁTICA ; sino en los más PUROS JUICIOS de la LÓGICA VALIDA – tanto en el ámbito RACIONAL como en el ESPIRITUAL - . La mera FE CIEGA , no AYUDA a que se DESPIERTE el INMENSO y EXTRAORDINARIO POTENCIAL de nuestras CAPACIDADES INTELECTUALES .

Al mismo tiempo , las COTRADICCIONES que fácilmente conducen a la CONFUSIÓN o a las CRISIS EXISTENCIALES de los seres ; requieren a todas luces que podamos RETOMARNOS a nosotros mismos , bajo la LUZ ILUMINADORA de los RAZONAMIENTOS LÓGICOS VÁLIDOS que se manifiestan en toda la CIENCIA de la COGNICIÓN ACERTADA o TSEMA NANDREL .


Las no menos ILUSTRADORAS y BENDITAS ENSEÑANZAS de PHARCHIN , se han continuado exponiendo con el PROPÓSITO de que los numerosos DISCÍPULOS y ESTUDIANTES escuchen los MEJORES MODOS y MANERAS de DESARROLLAR la SABIDURÍA de la VACUIDAD , en el torrente de nuestras propias CONCIENCIAS .



Ñento Shiwa Tsalmong Kunshé Ñi Ki Ñershir Tridze Kamgying Dang .

“ El modo en que SHI SHE  guía a los OYENTES y a los REALIZADORES SOLITARIOS a alcanzar su PROPIA PAZ o la   LIBERACIÓN INDIVIDUAL del SUFRIMIENTO “

Drola Pempar Yenung Lam Shé Ñi Ki Yigten Dóndrab Dzepa Kang .

“ El modo en que LAM SHE beneficia a los SERES MIGRATORIOS a cumplir sus OBJETIVOS  “ .

Kang Dag Yandang Dempe Tubnam Nampa Kunden Natsong Di Sum Pa .

“ Los ILUMINADOS que poseen la MENTE OMNICIENTE , dan ILIMITADAS ENSEÑANZAS con DIFERENTES ASPECTOS y SITUACIONES “ .

Ñento Yanchub Sempi Tsogche Sangye Ki Ni Yum De La Chag Tselo .  

“ Me postro ante la ASAMBLEA de los OYENTES y REALIZADORES SOLITARIOS , los BODHISATTVAS , los ILUMINADOS y la MADRE ( se está refiriendo a la MENTE OMNICIENTE ) “ .

Las CUATRO PRECIOSAS ESTROFAS que preceden en rango de HOMENAJE a MAITREYA , las cuales suelen ser el BROCHE de ORO a la RECITACIÓN del REFUGIO y a la GENERACIÓN de la MENTE de la BODHICHITA ; también formaron parte de estas EXTRAORDINARIAS ENSEÑANZAS al OBJETO de comprender la falacia referente a “ la AUTO-EXISTENCIA INHERENTE del YO “ . 



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ORENSE Y GIRA INTERNACIONAL PRIMAVERA 2015: ASIA Y AUSTRALIA

The Guru Devotion is the root of the whole path to enlightement. I have also explained the four Lam Rim outlines og guru devotion base don Pabongka Rimpoche´s Liberation in the Palm of your Hand , wich has many details on these outlines, with extensive quotations and logical reasoning. Hearing and understanding them will deepen your guru devotion.



… Generally speaking, Lama Yhe Tsong Khapa was very wise when set up the Lam Rim- he was, of course, following Lama Atisha – to put the subject of guru devotion at the very beginning. Before beginning any practice Dharma, people are then fully aware of the teachings on guru devotion; they are then careful from the very beginning. They know why to have to pay the most attention to and put the most effort  into guru devotion; they also know what is their biggest obstacles to sucess.  It is good to start your spiritual life with a pure practice rather than one full of mistakes. So with compasión , concern for others, you should explain guru devotion practice to guide your studients, to make then fully aware, so that they dont ´ mistakes from the very beginning.

…The ten qualities are normally used as example of a guru´s qualities:

Rely on a virtuous friend who is subdued, pacified and highly pacified.
Has greater knowledge, has perseverante, is learned in scripture.
Has realized emptiness, is skillful in teaching.
Has a compassionate nature and has abandoned discouragement.
Has greater Knowlegde can mean having greater education but it can  also mean having greater qualities…



… A spiritual friend manifests to his disciples in one of the four forms, depending upon the appreciation on the side of a student. A practitioner who has not realized emptiness himself cannot appreciate high Bodhisattvas and therefore needs to rely upon ordinary teachers to learn. When a student has progressed along the path, he is able to rely upon the guidance that realized masters give. The level of a teacher therefore depends upon the pupil, the reason teachers manifest differently


 
My compassionate Root Guru, most outstanding, even superior to all Buddhas! This disciple is supplicating to You; please bless me so that in all my lives I will take refuge with great reverence in Your Meritorious Holiness!...

Fully understanding that abiding, in accordance with the Dharma, under the patronage of my compassionate Guru who is the root of all merits is the foundation of pure happiness, this disciple takes refuge in You with sincere reverence, and will not withdraw even at the cost of my life!



Contemplating over the importance of my meritorious Guru so as to yield complete control of myself over to my Guru's guidance.

The nine attitudes of devotion to the Guru:
1. That of a filial child. Like a filial child, one thoroughly carries out the instructions of the Guru without the slightest deviation.

2. That of a Vajra. Like a Vajra that cannot be split apart, even when facing division created by devils or bad associates, one will never split away from the Guru.

3. That of the Earth. Like the Earth carrying everything in the world, one shoulders all assignments ordered by the Guru.

4. That of the Iron Circle of Mountains. Like everlasting mountains, while abiding under the patronage of the Guru one endures hardships and sufferings without ever swaying in one's determination.

5. That of a servant. Like an obedient servant, even when one is obliged to carry out very difficult assignments one holds no grudges in one's heart

.


6. That of a sweeper. Like a humble sweeper, one renounces self-pride and regards oneself as inferior to the Guru.

7. That of a rope. Like a continuous rope, one rejoices in carrying on the Dharma activities of the Guru, regardless of its degree of difficulty and heaviness of load.

8. That of a domestic dog. Like a loyal dog, even when the Guru ridicules, irritates or ignores one, one never responds with anger.

9. That of a boat. Like a ferry one goes back and forth on the Guru's assignments without any discontent.



My virtuous and precious Root Guru, please bless this disciple to be able to practice as described above! From this moment onward, throughout endless future lives, may this disciple be able to take refuge in Your Holiness in this way!

Through recitation of these words and inner reflection over their meanings, in all future times one will be fortunate enough to abide, in accordance with the Dharma, under the patronage of the precious Guru from life to life.

If one can, based on these nine attitudes, serve, venerate and make offerings to the precious Guru, then even without deliberate cultivation many virtuous merits will be developed, huge amounts of spiritual stocks will be accumulated, and even up to one's speedy attainment of perfect Buddhahood will be realized.

Shakyamuni Buddha lived about four centuries before Ashvagosha. He taught sutras dealing with meditative practices for attaining liberation and enlightenment and, in the form of Buddha Vajradhara, tantras covering speedier but more dangerous methods for achieving this latter goal.



Success in following either the sutra or the tantra path to enlightenment depends solely upon your guru devotion, as Lord Buddha indicated in the Lotus Sutra (Saddharmapundarikasutra) and in the Kyedor Shägyü Dorje’i G’ur, an explanatory work to the Hevajra tantra, where he stated that in future times of degeneration he would take the form of gurus and therefore, at such times, gurus should be as respected as buddhas because they are their living representatives.

Guru devotion involves both thought and action. The most important thing is to develop the total conviction that your guru is a buddha—this is a prerequisite for receiving any insight. Whether you are aiming to attain liberation in order to benefit mainly yourself or reach the perfected state of a fully enlightened buddha in order to enlighten all others, your guru can show you the way only if he himself has already gained these achievements.



 If you doubt your guru’s competence and hability to guide you, your practices will be extremely unstable and you will be unable to make any concrete progress. You must have full confidence that it is possible to become enlightened, that your guru is living proof of this, and that by following the Buddha’s teachings as your guru instructs, you can achieve the same. Only then will it be possible for you to gain any real benefit from your practices.

Seeing only good qualities in your guru, therefore, is the way to develop these qualities yourself. Normally most people are blind to their own shortcomings, while the faults of others shine out clearly. But if you did not possess these same faults yourself, you would be unable to recognize them in others. If there are two pieces of fruit, one ripe and one rotten, and the person next to you takes the ripe one, it is only because of your own greed that you accuse him of being greedy and selfish. If you were unattached to the fruit, it would not matter to you which one he took—you would simply see him as having taken a piece of fruit.

Likewise, if you can train yourself to see only good qualities and never any faults in your guru, this positive outlook will come to pervade, amplify and reflect your own state of mind. As we all have buddha nature within us—the clear, uncontaminated state of pure mind established without any true independent existence—seeing our guru as a buddha gives us the possibility of activating and realizing our own buddha nature. Seeing only our guru’s faults merely reinforces our own shortcomings and negative attitudes; seeing only his perfection enables us to attain the perfection of buddhahood ourselves.



Therefore, one of the main practices of guru yoga, particularly in tantra, is to realize the inseparability of our own mind with our guru, the buddhas and our meditation deity, which is a pure manifestation of the enlightened mind. Thus, guru devotion is the root of all attainments.

If your guru acts in a seemingly unenlightened manner and you feel it would be hypocritical to think him a buddha, you should remember that your own opinions are unreliable and the apparent faults you see may be simply a reflection of your own deluded state of mind. Also, you should think that if your guru acted in a completely perfect manner, he would be inaccessible and you would be unable to relate to him. It is therefore out of your guru’s great compassion that he may show apparent flaws.



 This is part of his skillful means in order for him to be able to teach you; he is mirroring your own faults. Therefore, check within and learn from him how to remove your shortcomings. If you are only intent on criticizing your guru, he will never be able to benefit you.

It was Buddha Vajradhara himself who said that your guru is to be seen as a buddha. Therefore, if you have faith and take refuge in the Buddhist teachings, you will try to understand what Vajradhara meant by this.



Buddhas exert a great positive influence on the world in the same way that the sun does. But just as a magnifying glass is needed to focus the rays of the sun in order for tinder to catch fire, so too is a guru required to focus the buddhas’ virtuous conduct into your mind-stream to inspire you to follow the path. Thus, as living examples representing the buddhas, gurus carry on the work of all the enlightened beings, acting as an accessible focal point for your practices so that you can gain buddhahood yourself.



Through devotion to your guru, showing him respect and making offerings, you accumulate the merit necessary to attain liberation from all suffering. Such service is done not to benefit your guru but for your own sake. When you plant seeds in a field, it is not to benefit the earth—you’re the one who harvests the crops. Therefore, with the proper devotional attitude towards your guru—seeing him as a buddha—the more positive energy you exert in his direction, the closer you come to buddhahood yourself. Likewise, if you hate your guru and generate negative energy towards him, you are deliberately distancing yourself from his enlightened state and freedom from pain. As a result you bring intense suffering upon yourself. Therefore, if you see faults in your guru and tend to belittle him, remember that your opinions are unreliable and that only unhappiness can result from despising the states of happiness he represents.



Remembering your guru’s kindness to teach you during this degenerate age after Shakyamuni Buddha has passed away, you must develop loving respect for him. He teaches you despite your delusions and does not force you to undergo the hardships that many disciples had to endure in the past. He gives you initiations and oral teachings and transmits the unbroken lineages that come from the Buddha himself. He inspires you to attain his state and helps you materially when you need it. Without loving respect for your guru you will never become enlightened; if you don’t respect the state of buddhahood he represents, how can you hope to attain it?

The various aspects of devoting yourself to your guru by means of thought have been taught extensively in such texts as theGandavyuha Sutra and their scriptural references are detailed in Je Tsongkhapa’s Lam-rim Chen-mo.



Ashvagosha’s Fifty Verses is the most comprehensive summary of devoting yourself to your guru by means of action. Its scriptural sources are a wide range of tantric texts, including the Guhyasamaja, Kalachakra, Chakrasamvara, Vajradakini, and Vajrahridayalamkara tantras. The specific tantric sources for each verse are given in Lama Tsongkhapa’s Fulfillment of All Hopes, his commentary on this text.



As important as guru devotion is for practitioners of sutra, it is even more essential and more emphasized in the study and practice of tantra . This is because tantric techniques are extremely difficult and complicated. If practiced correctly, they can bring you buddhahood within your lifetime, but if not, they can be very dangerous and bring you extremely dire consequences. Therefore, the direct personal guidance of a guru is indispensable.



Since the Fifty Verses outlines specifically how disciples should act with their guru, it is customarily taught before a tantric initiation is given. Once a guru-disciple relationship has been established, disciples are taught guru devotion and the common path of renunciation, bodhicitta, and correct view of emptiness. Then, after receiving the proper initiations, they can be led gradually through the stages of tantra on the firm foundation of guru devotion and the three principal aspects of the path…







PRINCE SIDDHARTHA – BUDA SAKYAMUNI



Born in Nepal in the 6th century B.C., Buddha was a spiritual leader and teacher whose life serves as the foundation of the Buddhist religion.

 

Synopsis

Siddhartha Gautama, who would one day become known as Buddha ("enlightened one" or "the awakened"), lived in Nepal during the 6th to 4th century B.C. While scholars agree that he did in fact live, the events of his life are still debated. According to the most widely known story of his life, after experimenting with different teachings for years, and finding none of them acceptable, Gautama spent a fateful night in deep meditation. During his meditation, all of the answers he had been seeking became clear, and achieved full awareness, thereby becoming Buddha.

Early Years

The Buddha, or "enlightened one," was born Siddhartha (which means "he who achieves his aim") Gautama to a large clan called the Shakyas in Lumbini, (today, modern Nepal) in the 6th century B.C. His father was king who ruled the tribe, known to be economically poor and on the outskirts geographically. His mother died seven days after giving birth to him, but a holy man prophesized great things for the young Siddhartha: He would either be a great king or military leader or he would be a great spiritual leader. To keep his son from witnessing the miseries and suffering of the world, Siddhartha's father raised him in opulence in a palace built just for the boy and sheltered him from knowledge of religion and human hardship. According to custom, he married at the age of 16, but his life of total seclusion continued for another 13 years.


Beyond the Palace Walls

The prince reached his late 20s with little experience of the world outside the walls of his opulent palaces, but one day he ventured out beyond the palace walls and was quickly confronted with the realities of human frailty: He saw a very old man, and Siddhartha's charioteer explained that all people grow old. Questions about all he had not experienced led him to take more journeys of exploration, and on these subsequent trips he encountered a diseased man, a decaying corpse and an ascetic. The charioteer explained that the ascetic had renounced the world to seek release from the human fear of death and suffering. Siddhartha was overcome by these sights, and the next day, at age 29, he left his kingdom, wife and son to lead an ascetic life, and determine a way to relieve the universal suffering that he now understood to be one of the defining traits of humanity.


The Ascetic Life and Enlightenment

For the next six years, Siddhartha lived an ascetic life and partook in its practices, studying and meditating using the words of various religious teachers as his guide. He practiced his new way of life with a group of five ascetics, and his dedication to his quest was so stunning that the five ascetics became Siddhartha's followers. When answers to his questions did not appear, however, he redoubled his efforts, enduring pain, fasting nearly to starvation, and refusing water.
Whatever he tried, Siddhartha could not reach the level of satisfaction he sought, until one day when a young girl offered him a bowl of rice. As he accepted it, he suddenly realized that corporeal austerity was not the means to achieve inner liberation, and that living under harsh physical constraints was not helping him achieve spiritual release. So he had his rice, drank water and bathed in the river. The five ascetics decided that Siddhartha had given up the ascetic life and would now follow the ways of the flesh, and they promptly left him. From then on, however, Siddhartha encouraged people to follow a path of balance instead of one characterized by extremism. He called this path the Middle Way.


The Buddha Emerges

That night, Siddhartha sat under the Bodhi tree, vowing to not get up until the truths he sought came to him, and he meditated until the sun came up the next day. He remained there for several days, purifying his mind, seeing his entire life, and previous lives, in his thoughts. During this time, he had to overcome the threats of Mara, an evil demon, who challenged his right to become the Buddha. When Mara attempted to claim the enlightened state as his own, Siddhartha touched his hand to the ground and asked the Earth to bear witness to his enlightenment, which it did, banishing Mara. And soon a picture began to form in his mind of all that occurred in the universe, and Siddhartha finally saw the answer to the questions of suffering that he had been seeking for so many years. In that moment of pure enlightenment, Siddhartha Gautama became the Buddha ("he who is awake").


Armed with his new knowledge, the Buddha was initially hesitant to teach, because what he now knew could not be communicated to others in words. According to legend, it was then the king of gods, Brahma, who convinced Buddha to teach, and he got up from his spot under the Bodhi tree and set out to do just that.
About 100 miles away, he came across the five ascetics he had practiced with for so long, who had abandoned him on the eve of his enlightenment. To them and others who had gathered, he preached his first sermon (henceforth known as Setting in Motion the Wheel of the Dharma), in which he explained the Four Noble Truths and the Eightfold Path, which became the pillars of Buddhism. The ascetics then became his first disciples and formed the foundation of the Sangha, or community of monks. Women were admitted to the Sangha, and all barriers of class, race, sex and previous background were ignored, with only the desire to reach enlightenment through the banishment of suffering and spiritual emptiness considered.

CEREMONIA PUYA DE FUEGO

For the remainder of his 80 years, Buddha traveled, preaching the Dharma (the name given to the teachings of the Buddha) in an effort to lead others to and along the path of enlightenment. When he died, it is said that he told his disciples that they should follow no leader.


The Buddha is undoubtedly one of the most influential figures in world history, and his teachings have affected everything from a variety of other faiths (as many find their origins in the words of the Buddha) to literature to philosophy, both within India and to the farthest reaches of the Western world.














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