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“the meaning is always the same—that there is nothing and nobody there”
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“Today’s science supports this experience, but it is better put the other way around—the words of the Buddha support today’s science.”
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“Most of our scientists are not enlightened beings, although they know the truth that the universe consists of nothing but particles that come together and fall apart.”
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“Until then, all we have are words and intellectual understanding.”
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“The goal of the Buddha’s teaching is Nibbāna (Sanskrit: Nirvāṇa). Literally translated, that means “not burning,” or in other words, the loss of all passions.”
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“The two strongest senses are seeing and hearing, so we should pick one of those and watch how the mind reacts, become aware of the inner story telling.”
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“Mindfulness has four aspects: body, emotions, underlying mood, and content of thought.”
"La atención plena tiene cuatro aspectos: cuerpo, emociones, estado de ánimo subyacente y contenido del pensamiento".
(objetos del pensamiento)
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“mindfulness purifies. If we are actually watching what we are doing, we cannot in that moment be upset, angry, or greedy.”
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“The more happiness we ourselves experience, the more we can give to others.”
Nota: creo que esto también debería aplicar para: tranquilidad, quietud, seguridad, etcétera.
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“La única razón por la que las personas retienen sus negatividades es porque las justifican, culpando a alguien o algo en el mundo fuera de ellos mismos.”
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“The Buddha said four things are necessary: food, shelter, clothing, and medicine to cure the body when it falls ill.”
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“Contentment with our life as it is brings a feeling of great lightness, for we lose the burden of continually craving for situations and people to be different. ”
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“Things are as they are.”
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“When something comes up that we do not like, that we find unsatisfactory, the very first thing to do is to ask ourselves what we can learn from it.”
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“Not to learn from our experiences is a tremendous waste of time.”
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five hindrances
1. Worldly Desire
2. Ill-Will
3. Sloth and Torpor
4. Restlessness and Worry
5. Skeptical Doubt
cinco obstáculos
1. Deseo mundano
2. Mala voluntad
3. Pereza y letargo
4. Inquietud y preocupación
5. Duda escéptica
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“We will discover that everything we are carrying around in our minds is nothing but extraneous matter.”
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“It has been put there by our desires, rejections, reactions, thoughts, plans, hopes, ideas, and viewpoints.”
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“The experience of first jhāna should make an enormous difference in our lives. ”
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“if we do not continue with regular meditation practice, we do not get to that state often enough and cannot gain insight from it.”
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“Wisdom comes only from the understood experience and from nothing else.”
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“Everything is now, and we are completely transparent; we have no solidity.”
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“Primero viene la moralidad, luego la protección de las puertas de los sentidos, la atención plena y la comprensión clara, la satisfacción, el dejar ir los obstáculos y, solo después de estos, la primera absorción meditativa”.
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“If we are experiencing any difficulty in going to this inner joy, it is sometimes helpful to say the word “joy” softly to ourselves.”
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“Most people have no experience of this inner joy because for them joy will always be dependent on an outer sense-contact.”
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“The scriptures also say that he meditated every morning and “threw out the net of his compassion.”
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“Symbolically this means that he used his clairvoyance to “catch” anyone who might be ready to listen.”
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En el primer jhāna, hay "una percepción verdadera pero sutil de deleite y felicidad, nacida del desapego".
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“Such concentration brings purification, and with purification comes clarity. ”
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“Understanding engages our mind, but it must be accompanied by an opening ofthe heart. If that does not happen, all the understanding in the world cannot help us.”
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“We may believe that it is the quality ofthe sunset that is giving us such pleasure, but in fact it is the quality of our own immersion in the sunset that brings the delight.”
"Podemos creer que es la calidad de la puesta de sol lo que nos da tanto placer, pero de hecho es la calidad de nuestra propia inmersión en la puesta de sol lo que nos brinda el placer".
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“it is the perception that has become clearer. This clarity is due to the fact that at that time we are not looking for pleasures through the senses, or wanting to hold on to them, or repeat them.”
Nota: claro, vemos, oímos, sentimos con más “calidad” porque estamos experimentando (inmersos) en lo que estamos percibiendo, somos uno con lo de “afuera” porque lo de “afuera” también soy “yo”, es decir, no estamos separados: “somos la puesta de sol”, en vez: “estoy (yo) disfrutando de la puesta del sol” (o la salida del sol, o la luna llena, etcétera).
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“we do not have to look to the outer world for what is already within us”
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“to the idea that our happiness depends on that result. We simply do, because something needs to be done.”
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“In consequence, we do it more easily, without any inner tension.”
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“We know there is something else more refined, subtler, greater than what happens on the worldly level.”
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“Where there is no expectation, there is no disappointment. ”
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“Everything begins to fall into place on a very peaceful level”
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“The experience of inner joy brings with it self-confidence because we realize that we can be happy quite independent of outer conditions.”
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“This creates a sense of freedom, which gives rise to honesty and self-reliance.”
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Tendremos la sensación de que la mente cae. No es que haga tal cosa, por supuesto, pero así es como podría sentirse. Los dos primeros jhānas parecen estar sucediendo en una región superior alrededor de la cabeza, mientras que el tercero tiene una sensación de más profundidad.
“We will have the feeling that the mind drops down. Not that it does any such thing, of course, but that is how it might feel. The first two jhānas seem to be happening in an upper region around the head, whereas the third has a feeling of more depth.”
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“There is nothing to achieve; it is all there already.”
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“The word “equanimity” is really quite descriptive because contentment is equanimity.”
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“The third jhāna does not, of course, entail enlightenment, but it does bring peace and contentment, which give us a taste of what it is like to be wishless.”
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“Insights are never lost. However, if we gain an insight but do not use it, it recedes to the back of the mind, like a foreign language that we have learned but not practiced.”
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“Even if we were to sit by ourselves in a lonely cave, we would still have an influence on the world because of the mental and emotional states that emanate from us.”
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“If we emanate peacefulness, others will feel it and may be helped by it. They may also be attracted to it and want to emulate it.”
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“Not only that, but there is a universal consciousness, and all of us are part and parcel of it.”
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“For if we really want to have complete stillness, complete peacefulness, the observer has to merge temporarily with the observed.”
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“There is no other way of getting into the fourth jhāna.”
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“To say that the observer has merged with the observed means that our self-assertion and ego support system have, for the duration of the meditation, been discarded.”
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“The fourth jhāna brings greatly increased mental energy.”
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“Most of us overwork our minds. We think all day and we dream all night. The mind is the most valuable tool in the whole universe; there is nothing comparable to it, yet we do not give it a moment’s rest.”
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“It is highly unusual to have the ability to think in an independent manner and have the strength of mind to cut through all extraneous matter. The fourth jhāna makes this possible through the increased energy it gives to the mind.”
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“The Buddha called the untrained mind “being asleep while awake.” This means not understanding what we experience.”
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“Whatever happens, needs to happen, and that is all.”
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Nota: ella siempre habla de “enemigos lejanos” y de “enemigo cercano”, por ejemplo: para “ecuanimidad” los enemigos lejanos serían: ansiedad, inquietud, excitación, y el enemigo cercano: indiferencia.
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“It is clear, translucent, part of creation, part of universal consciousness, does not have any individuality, and does not make any demands.”
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“We can see there is no difference in materiality, in being; it just is. ”
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“Mind and body are two different phenomena, but dependent on each other. ”
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“This dependence arises because we live in the human realm.”
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“The body, so to speak, carries the mind around.”
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“The Buddha used to say that the unenlightened person is troubled by two things, body and mind, whereas the enlightened person is troubled by only one, the body, for the mind no longer has to react.”
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“senses, feels, perceives, reacts”
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“Los primeros cuatro jhānas se denominan“ absorciones de material fino ”porque tenemos el mismo sentido para distinguir entre los estados errantes en la vida ordinaria, aunque mucho menos satisfactorios y siempre dependientes de las condiciones externas. Sin embargo, podemos relacionarnos con estos jhānas con bastante facilidad debido a eso.”
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“we will also recognize that our boundaries can only be mind-made illusion”
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attraction to diversity
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“we would still have to concentrate the mind, but we would be so much freer to do so. The body, to say the least, is a nuisance”
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"Empezamos a comprender que lo único que se interpone en el camino de nuestra práctica es el “yo”. Cuanto más claramente entendamos este "yo" como simplemente una idea, menos será el distinguir entre lo que obstruye nuestro camino”
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“The Buddha’s teaching is not just a psychological aid to living. It is that too, but more importantly it is a radical re-thinking, followed by a radical re-experiencing. This is why it has endured for two thousand five hundred years.”
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“As we practice, we try to see the whole gamut of experience that the Buddha has shown us”
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“All must be included: moral conduct, guarding the senses, contentment, mindfulness, meditation or right concentration, contemplation, and investigation”
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“The fifth, sixth, and seventh jhānas are often known as the vipassanā or insight jhānas.”
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“Although there is space, which is materiality, and although there is consciousness, which is mind, there is nobody there who can claim to have either of these. They just are”
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“Control means that we can think what we choose to think and let go of all the things that are not conducive to our happiness and to the goal of our practice”
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“Realmente podemos decir que somos lo que pensamos, y debemos seguir el ejemplo de esto, y siempre vigilar cuidadosamente nuestros procesos de pensamiento y lo que elegimos pensar. Cuanto mayor sea el cuidado que tengamos, más fácil encontraremos el camino y la práctica de las absorciones meditativas ".
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“the four aspects of mind: sense-consciousness, feeling, perception, and mental formation”
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“we can only review what has already happened”
“review-knowledge.”
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“We all have the seed of enlightenment within, but because we do not truly understand our experiences, they bring us no insight and we remain unenlightened. ”
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“Of course we can change our minds; we do so constantly, but we need to see the necessity for that change.”
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“Is it so? Is it not so? Is it both so and not so? Is it neither so, nor not so?” ”
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“Poṭṭhapāda, that is not conducive to the purpose, not conducive to Dhamma, not the way to embark on the holy life; it does not lead to disenchantment, to dispassion, to cessation, to calm, to higher knowledge, to enlightenment, to Nibbāna. That is why I have not declared it.”
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“In the story, the arrow is dukkha, the Buddha is the doctor, and the cure is the Dhamma. ”
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“Disenchantment is an important step on the way to enlightenment, part of the sequence known as “transcendental dependent arising,” which starts with the acknowledgment of our own suffering”
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“the insight that everything is impermanent, unsatisfactory, and without substance”
"La percepción de que todo es impermanente, insatisfactorio y sin sustancia"
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“Fulfillment can only come to us from within.”
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“Beautiful women, handsome men, fine weather, delicious food; the music sounds wonderful, the books are fascinating—but all is dependent on our sense-contacts. It is all out there, exterior to us”
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“We change our mind when we approach things differently”
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“The Buddha had four ways of answering questions:
with a simple yes or no;
with a lengthy explanation, as in this sutta;
with a counterquestion, which also occurs here, as we shall see; and lastly
with silence.”
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“Poṭṭhapāda, I have declared: “This is suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering.”
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“the Noble Eightfold Path, which is divided into three parts: sīla, samādhi, and paññā (morality, concentration, and wisdom)”
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“The teaching of the Buddha always contains all three parts; if not, it is incomplete.”
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“Indeed, any spiritual teaching that is worth following has to embrace morality, concentration, and wisdom. ”
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“A calm mind can gain wisdom.”
Nota: claro, lo que decía Lama Rinchen, por eso es necesario y recomiendan comenzar por acciones y prácticas conducidas a la “moralidad” para que de esa manera, colaboren en lograr y experimentar “samadhi” concentración (tranquilidad) para finalmente, reconocer la sabiduría, la “verdad”.
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“grounded in absolute truth, in the laws of nature”
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“No matter where we look in his teaching, it goes in one direction only. ”
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“The Buddha once said he could not know everything simultaneously; but where he put his mind, that he knew.”
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“People often keep themselves busy simply to avoid seeing the unsatisfactoriness of the human condition. This is a common way of dealing with dukkha.”
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“The bigger the ego, the more easily it bruises. ”
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“The smaller the ego, the less difficulties we encounter.”
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“When there is none, we cannot be hurt at all.”
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“the only way to be truly happy is by getting rid of the self-illusion, which means, ultimately, losing the craving for existence”
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“Who is it who feels that? The self, of course. Yet, if there is no such self, there is nobody who needs that feeling of safety.
”
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“Mind and body just are, and that is all.”
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“To follow the Buddha’s teaching means to stay with the practice. As we practice, things change, and “states tending to purification grow strong.”
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“Once we have learned substitution and can do it well, we will be able to drop whatever is not conducive to happiness.”
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“Clear awareness is another word for “insight-wisdom.”
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“If we want real happiness, the only way it can arise is by letting go of the one who is unhappy.”
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“It is not a question of trying to hold on to the one who is happy.”
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“Even though we may not notice that we have any inner dissatisfaction, the mind is nonetheless trying to get away from something, because otherwise it would stay exactly where it is, in the here and now.”
Nota: claro, por eso es que la única certeza es que la vida es “tal cual es”, ni más, ni menos; al comprender eso, dejamos de buscar o de deshacernos de algo: es.
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“As soon as it tries to escape from the moment, it is attempting to avoid some kind of dukkha.”
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“He gives him the simile of the milk and ghee to underline how one thing arises from another, even though we only see the one that is confronting us at the moment.”
Nota: oh, esto es entonces a lo que refieren con el término: “surgimiento dependendiente” todo está surgiendo en este momento y depende de todo lo demás para que esté sucediendo lo que está sucediendo, y nosotros vemos (o somos conscientes) de lo que estamos viendo pero no de todo lo que depende para que esté sucediendo lo que está sucediendo.
(antes): “Citta, from the cow we get milk, from the milk curds, from the curds butter, from the butter ghee, and from the ghee, cream of ghee. And when there is milk we don’t speak of curds, of butter, of ghee or of cream of ghee, we speak of milk; and when there are curds we don’t speak of butter, of ghee or of cream of ghee, we speak of milk; when there are curds we don’t speak of butter… when there is cream of ghee… we speak of cream of ghee.”
“Citta, de la vaca obtenemos leche, de la leche cuajada, de la cuajada mantequilla, de la mantequilla ghee, y del ghee, crema de ghee. Y cuando hay leche no hablamos de cuajada, de mantequilla, de ghee o de crema de ghee, hablamos de leche; y cuando hay cuajada no hablamos de mantequilla, de ghee o de crema de ghee, hablamos de leche; cuando hay cuajada no hablamos de mantequilla ... cuando hay crema de ghee ... hablamos de crema de ghee ".
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“Two truths, the Buddha, best of all who speak, declared; conventional and ultimate, no third can be.
Terms agreed are true by usage of the world.
Words of ultimate significance are true in terms of dhammas.
Thus the Lord, a teacher, he who’s skilled in this world’s speech, can use it and not lie.”
“Dos verdades, declaró el Buda, el mejor de todos los que hablan; convencional y último, ninguna tercera puede ser.
Los términos acordados son verdaderos según el uso del mundo.
Las palabras de máxima importancia son verdaderas en términos de dhammas.
Así, el Señor, un maestro, quien es experto en el habla de este mundo, puede usarlo y no mentir ".
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“we cannot in fact be the multiple selves we experience and call “I.”
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“Each is there for a moment, then disappears, and a new one arises.”
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“None of these selves is stable and reliable; nor are our past, present, and future selves anything solid.”
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“They all disappear; a moment ago we had one self, now we have another.”
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“We can never take hold of the self; it is always moving.”
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“a moment of total relief. It is as if we had let go of an enormous burden”
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“The ten fetters are: (1) wrong view of self; (2) belief in rites and rituals; (3) skeptical doubt; (4) greed; (5) hate; (6) craving for fine-material existence; (7) craving for formless existence; (8) conceit; (9) restlessness; and (10) ignorance.”
Las cadenas son:
(1) visión errónea del yo;
(2) creencia en ritos y rituales;
(3) duda escéptica;
(4) codicia;
(5) odio;
(6) ansia de existencia material fina;
(7) ansia de existencia sin forma;
(8) vanidad;
(9) inquietud; y
(10) ignorancia.
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“Los cuatro momentos de camino y fructificación:
(1) entrante de la corriente;
(2) regresó una vez;
(3) no retornado; y
(4) arahant, en una sola meditación ".
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“La confianza en uno mismo no es un sentimiento de superioridad, que suele ir seguido de un sentimiento de inferioridad. La confianza en uno mismo es un sentimiento de fuerza interior, que no tiene que probar nada, porque no hay nada que probar, ningún lugar adonde ir, nadie allí. Esta certeza interior ayuda a nuestra práctica, al igual que la devoción y la confianza en el Buda, el Dhamma y la Sangha, las Joyas ".
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Miércoles 1 diciembre 2021
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