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 “ .
… 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!...
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.
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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…
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.
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.
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| 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.
