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El edificio que veo no existe, el sonido que escucho no existe, eso que huelo no existe, el sabor de la cerveza no existe, lo que siento en la frente no existe, porque todo son percepción de mi mente, porque todo lo que está afuera está adentro, en la mente. La mente, según dicen, es vacuidad, porque no está hecha de nada, pero existe; no tiene límites ni tampoco, un principio, como tal, tampoco tiene un final. Pero tiene las percepciones de los fenómenos, como los pensamientos y las diferentes conciencias asociadas a los sentidos, así, de la misma manera que las olas son el mar, aunque separemos “olas” de “mar”, “pensamiento” es “mente” y a la vez, la “mente” es “pensamiento” como el “mar” es “ola”. Pero tanto las percepciones de las conciencias como los pensamientos existen, y son parte del mente, la cual es vacuidad, por eso se dice que la vacuidad es forma, es decir, la mente son las percepciones de los fenómenos y los pensamientos, como que la forma es vacuidad, es decir, las percepciones de los fenómenos de la conciencia y los pensamientos son la mente, como también se dice que la vacuidad no es más que forma, porque la mente no es más que la percepción de la conciencia de los fenómenos y los pensamientos no es más que la mente, como que las formas no son más que la vacuidad, es decir, que las percepciones de las conciencias no son más que la mente, la cual es vacuidad, y luminosa, porque percibe (cognize: know or become aware of) “conoce”.
“Even though a thought may be a defilement, the very essence of this thinking is not different from the nature of mind itself.”
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kundzop or "relative truth,"
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If you remain without such an investment in a conceptual view of the mind, then you will see the essence of all dharmas, of the three baskets (Skt. pithaka). The reason is that simply remaining in this state that does not fall into either extreme of existence or non-existence is pure samaya, and is at the same time the result ofand shows the necessicy of pure samaya.
All the dharmas of the three baskets of the teachings are all the teachings given by the Buddha: the Vinaya-pithaka (or "the basket of discipline"), which presents the superior training in discipline), the Sutra-pithaka (or "basket of discourses"), which presents the training in samadhi (or "meditative absorption"), and the Abhidharma-pithaka (or "basket of Abhidharma"), which presents training in knowledge or understanding. They can also be considered from the point ofview of what they emphasize as their target or what they remedy. Generally speaking, it is said that the Buddha gave 21,000 teachings on discipline connected with the Vinaya as a remedy for the disturbing emotion of attachment, 21,000 teachings on meditation presented in the sutras as a remedy for aggression, 21 ,000 teachings of Abhidharma as a remedy for mental dullness, and 21,000 teachings which were aimed at dealing with all three disturbing emotions at once, and this probably refers to the tantras.
So there are said to be 84.000 different types of teachings given by the Buddha, and obviously ifyou had to know or even see all ofthese, you would be in a very difficult position.
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Apego (Vinaya-disciplina) 21.000
Agresión (Sutra-discursos) 21.000
Torpeza mental (Abhidharma-conocimiento) 21.000
Las tres juntas (tantra) 21.000
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The first 'turning of the wheel of dharma' established all the Hinayana teachings, the 8-fold path and the ethical basis of Buddhism. plus a small indication of the nature of impermanence. The second turning of the wheel of dharma the Prajnaparamita Sutras or perfection of wisdom sutras, from Vulture Peak, forms the basis of all the Mahayana teachings and presents a far more profound and complete view of impermanence and emptiness. This formed the basis for Nagarjuna's profound scriptures and the Zen school. The third turning of the wheel was as Vajradhara from which stem all the tantras of the secret mantra vehicle.
Fuente: http://www.homeoint.org/morrell/buddhism/bliss.htm
Consultado: martes 25 mayo 2021.
El primer 'giro de la rueda del dharma' estableció todas las enseñanzas del Hinayana, el camino de los 8 puntos y la base ética del budismo. más una pequeña indicación de la naturaleza de la impermanencia. El segundo giro de la rueda del dharma, los Prajnaparamita Sutras o sutras de la perfección de la sabiduría, de Vulture Peak, forma la base de todas las enseñanzas Mahayana y presenta una visión mucho más profunda y completa de la impermanencia y la vacuidad. Esto formó la base de las escrituras profundas de Nagarjuna y la escuela Zen. El tercer giro de la rueda fue como Vajradhara, de donde provienen todos los tantras del vehículo del mantra secreto.
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Esto me conmovió::
There is no object ofmeditation, but ifyou become accustomed to this, you will attain unsurpassable awakening.
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That training ofthe intellect, that cultivation of the prajna of study is not a problem, because essentially what you are working with is the cognitive lucidity, which is one of the qualities of your mind, the other quality being emptiness. The problem is grasping at the concepts or fixating on the concepts acquired through study or knowledge.
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“Primero, debemos aprender a buscar este "yo". A continuación, debemos estar completamente seguros de que no existe un "yo" o un "ser". En ese punto, la base misma de las emociones perturbadoras y el egoísmo se elimina por completo desde la raíz ".
“Without carefully investigating, however, we tend to believe in the existence of a self. We must practice to the point that we become clear on the fact that whatever the word me refers to, it is something that is not to be found anywhere at all. First, we must learn to look for this “me.” Next, we need to become completely certain that there is no such thing as an “I” or “a self.” At that point, the very basis for disturbing emotions and selfishness is totally eliminated from the very root.
“This is why the Buddha taught the way to cultivate insight into egolessness in the first turning of the wheel of Dharma. In the second turning of the wheel of Dharma, the Buddha went even further. He taught that not only is the individual “self” nonexistent but also all phenomena, all objects, as well as consciousness itself, are devoid of any true identity. All things have the nature of emptiness. Discovering this for ourselves changes our perspective. When we fully realize emptiness, we are no longer obstructed by anything. As a result, our mind is able to remain at great peace and at total ease. This is a wider or more expansive insight than simply realizing egolessness.
The understanding that all things are empty is entirely correct. However, we might misconstrue the meaning of emptiness to mean nothingness, a complete voidness. This misunderstanding fixates on the thought that all things are a blank, nothing whatsoever, which is not correct. To remedy this, the Buddha taught that not only is the identity of all things utterly empty; it is emptiness itself. This emptiness, by nature, has the capacity to know, to experience, to cognize. That is the wakeful wisdom quality that is indivisible from emptiness itself. This is the intent of the third and final turning of the wheel of Dharma.”
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“Based on that mental image, we create secondary thoughts about past, present, and future related to those objects. We determine what we like and don’t like, what we should accept or reject. This activity of evaluating the information coming in from the sensory consciousnesses is named the “sixth consciousness” or the “mental consciousness.” Thus we have six consciousnesses altogether.
The phrase “All things are your mind” refers not only to mental objects but also to the perceptions of all six consciousnesses—sights, sounds, smells, tastes, and textures, as well as thoughts and feelings.”
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“Transcendent knowledge (Skt. prajnaparamita)”
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“the Third Karmapa says, “You cannot say it is nonexistent because it is the basis for both samsara and nirvana.” Even though mind is not made out of anything, it’s not totally nonexistent. It is the basis for both our ordinary living in samsara and our realization of nirvana. Our ignorance of this empty cognizance is the basis for the whole of samsaric existence. Seeing this empty cognizance clearly, exactly as it is, becomes the basis for progressing through the bodhisattva paths toward complete enlightenment.”
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“There is no conflict between the essence of mind being empty and its nature being cognizant. While mind in essence is nonexistent, or empty, its nature is cognizant, or able to perceive.”
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“What we need to realize is the true nature of mind, called “Mahamudra.”
This mind’s nature has always been with us throughout all of our countless former lives in samsara. It is not like we have somehow lost this true nature and now with practice we have to regain it; rather we have to simply recognize something that has always been with us. But if it’s been continually with us all, why haven’t we realized it already?”
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“In my opinion, these days it seems that the scientific frame of mind that dominates Western culture creates a barrier to faith and devotion. The rational scientific approach to phenomena is based on the unspoken premise that things must be tangibly perceived and measured before they can be proven to exist. Clinging to such a premise merely traps us. Instead we should try the premise that maybe it is possible to have a wider horizon than an ordinary human being.”
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“After looking, we need to see it; and after seeing it, we need to fully realize exactly how it is. Do not feel satisfied with having figured it out intellectually or with inferring that it’s probably like such-and-such. That is called “clouding the nature of mind with inference” or “obscuring yourself with intellectual thoughts.” Instead, look nakedly and directly at this nature as it truly is and realize it.”
“One danger in practicing Mahamudra is that we may confuse inferred knowledge with direct experience and fail to see the difference between what we deduce and what we see directly. Naropa uses the word sees rather than know or understand to make sure that we don’t make that mistake”
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“Our mind is empty of any identity and is cognizant by nature. These two qualities are indivisible. Knowing this is direct knowledge, attained by actually seeing it.”
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“When training in this seeing or perceiving, all that appears and exists is experienced as Mahamudra.”
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Memorias y proyectos (pasado y futuro)
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“mind has a singular nature—it does not have many parts—”
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uncontrived naturalness (naturalidad incontrolada) = la realidad es realidad cuando es paradójica, si no es paradójica no es realidad.
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“The nature of mind is empty in essence and cognizant by nature.”
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Milarepa to Nyama Paldarbum:
“Look at the sky. Space is not made out of anything. Its nature is empty and has neither center nor edge. Train yourself in being free from center and edge.”
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