miércoles, 25 de mayo de 2016
THE SIX PARAMITAS
If You Feel To Read..
BODHISATTVA'S PRACTICE - SIX PARAMITAS
Paramita is a Sanskrit word, which means to cross over to the other shore. It implies crossing over from the Sea of suffering to the Shore of happiness, from the Samsara of birth and death to Nirvana and from ignorance to enlightenment.
A Bodhisattva who practices the Six Paramitas, can take across the Sea of Suffering, enter Nirvana and attain enlightenment. Since these are also the six ways that can cross the sentient beings over, therefore, they are called Six Paramitas.
There are three kinds of givings:
For those poor and disabled, we have to help them with money and goods for living. If people cannot survive, are not satisfied with their basic need, they will not listen to what you say and follow what you do. Though the help is sometimes minimal, it is an immediate solution to relieve them from suffering, starving, coldness, etc. With the immeasurable mind of compassion, a Bodhisattva does not hesitate to help under these circumstances.
To teach him how to fish is better than to give him a fish. For those who has no skill to work, we have to teach them to work in society, earn a living without relying on the financial support from others. Our financial resources are limited. Money is not an ultimate solution to all problems.
Fundamentally, we have to help them improving their karma that has led them to where they are now. We have to help them to understand the principle of cause and effect and other Buddha's teachings, which is a long-term solution.
Buddha Dharma giving is the highest order of giving.
It is also called fearlessness giving. For those who live in vexation, fear and despair, we have to take care of them and encourage them to overcome any difficulties encountered.
Transference of Merits & Giving Without Mark.
Good speech and wholesome deed accumulate merits. Transferring merits is another way to practise this paramita. A Bodhisattva always transfers his/her merits to the other sentient beings.
If one expects reward in return or craves for reputation in charity, giving or helping others:
•one will attain the blessings and merits according to the principle of cause and effect; but the merit is still finite and limited.
•one maybe vexed or even suffers from what one did because the reward could be contradicting to the expectation.
In most cases, the joy of helping, the attendant happiness of giving, and the alleviation of suffering are the blessings obtained as a result of charity/giving/generosity.
In case of a Bodhisattva, he/she does not attach to self and Dharma. Therefore, when he/she practises giving, he/she does not have the following marks (or notions of form):
•the one who gives
•the one whom is given
•the physical and mental effect due to the giving.
A Bodhisattva has a mind to give, thus the giving comes naturally. One should not seek for a worthy purpose in his/her giving. It is his/her obligation to give help, and he/she is always ready to willingly and humbly render every possible aid.
A Bodhisattva is not concerned as to whether the recipient truly thanks or appreciates his/her help because he/she does not expect any kind of reward in return. He/she practises generosity/giving to eliminate any craving that may lie in the mind In particular, he/she is trying to get rid of egoism. Moreover, a Bodhisattva makes no distinction between one being and another in giving. He/she is interested only in the good act. However, a Bodhisattva does not make offer to help, though he/she is always ready to help. Those who have affinity with him will benefit.
For a Bodhisattva, virtues and merits of giving without mark are boundless and countless. Such virtues and merit are of the highest order.
2..... TAKING PRECEPTS
There are many kinds of precepts in Buddhism, for instance, the Five Precepts, the Eight Precepts, Ten Precepts of Sramanera and Sramanerika, the Precepts of Bhiksu and Bhiksuni, etc. Precepts are not commandments, but the guidelines of behaviour. The purpose of taking precepts is not to restrict our freedom with all disciplines but to enjoy greater comfort and happiness, freedom and security in our lives. Bodhisattva's precepts alert us to what we should do or should not do.
Every citizen has to observe the legislative laws in order to maintain the order, stability, security and freedom in the society. By following the traffic regulations, such as no speeding, stopping before red signal, etc., we can drive safely and happily on roads. A good citizen or a good driver does not feel the burden in abiding to the laws and regulations because he/she behaves and acts in such ways voluntarily and natuarally.
There are many Buddhist sutras to describe in detail our duties towards parents and children, husband and wife, teachers and pupils, colleagues and subordinates, friends, monks, etc.
A Bodhisattva does not breach any precepts nor commit any sin because he/she behaves and acts in his free will, as follows:
•He/she keeps his/her mind to be pure and unconditioned.
•He/she alienates all unwholesome thoughts and actions.
•He/she enhances all wholesome thoughts and actions.
•He/she make every endeavour in pursuing the supreme Buddhist Way.
3.... ENDURANCE / PATIENCE
Endurance or patience refers to bearing insult and distress without resentment. From the passive and negative point of view, it is apparent that endurance is to tolerate the adverse situation. However, in reality, endurance is not the blind acceptance of what happens like a coward. To the contrary, a Bodhisattva has a complete and perfect understanding of the principle of cause and effect, the principle of impermanence, the principle of not-self, the Law of Dependent Origination. He/she realizes the reality of the nature, that all worldly Dharmas are conditioned and unreal, thus he/she has no attachment at all. He/she can keep his/her mind calm, without emotion and fear because he/she has the strong determination and extreme patience/endurance to deal with all matters.
A Bodhisattva practises patience to such an extent that he/she is not irritated even he/she is seriously hurt physically and mentally by others. A Bodhisattva, instead of seeing the ugliness in others, tries to see the good and beautiful aspect in all of them. He/she is so patient that he/she makes every attempt to cross the people over (to save them), and never gives up.
There are Five Endurances of Bodhisattva:
Endurance in subdueness- such endurane is due to the passion of a Bodhisattva who has put the illusory view (of our world) in control but has not yet cut off from it.
Endurance in belief - firm belief, which is equivalent to the first, second and third states of Bodhisattva.
Endurance in smooth conditions - patient progress towards the end of all morality, which is equivalent to the fourth, fifth and sixth state of Bodhisattva.
Endurance of no-birth - dwelling calmly in the law of no-birth and no-extinction, which is equivalent to the seventh, eighth and ninth states of Bodhisattva.
Endurance of still extinction - the patience that leads to complete Nirvana, which is equivalent to the tenth state of Bodhisattva.
Vigor refers to mental strengt rather than physical strength. It is defined as the persistent effort to work for the benefits of others, in thinkings and actions. Firmly establishing oneself in this paramita, a Bodhisattva develops self-reliance and makes it one the most prominent characteristics.
Without giving up the vows, a Bodhisattva works for others ceaselessly and untiringly, expecting no reward in return. He/she is always ready to serve others to the best of his/her ability.
A Bodhisattva regards failure as the step to success, danger as the trigger for courage, and affliction as the key to wisdom. He/she looks straight ahead towards the goal. A Bodhisattva never stops and retreats until the goal is reached.
A Bodhisattva never consider a wholesome matter too insignificant that he/she will not do it, nor an evil matter too small that he/she will do it.
A Bodhisattva is careful about the finest details of even the trivial matters in the daily life. A Bodhisattva is always aware of wholesomeness. This is the vigorous way of cultivation. A Bodhisattva has to be perfect and full of blessings and virtues.
5... MEDITATION / SAMADHI
Samadhi means meditation, contemplation, concentration, etc. Meditation is the psychological approach to mental cultivation, training and purification, so that our mind is illuminated to break up the ignorance all the time. No one can attain wisdom/enlightenment without developing the mind through meditation.
Buddhist meditation has no other purpose than to bring the mind into the state of awakened consciousness, by clearing it from all obstacles that have been created by habits or tradition. Meditation is a process of cultivation. The mind is purified, thus free from false thinking and attachment. Finally, the Enlightenment in the understanding of self-nature and the reality of nature is attained.
Through meditation, a Bodhisattva can attain different mental states (i.e. Samadhi). It is said that some can even attain inconceivable psychic power, which is sometimes used to rescue the other sentient beings from danger, or provide them with the faith in Buddhism.
6....WISDOM / PRAJNA
Prajna means wisdom, the highest form of wisdom that living beings can attain. It is an apex of Buddhism. Generally speaking, there are three kinds of Prajna representing different levels of wisdom:
Literary Prajna - it arises from studying sutras in written form.
Contemplative Prajna - it arises from contemplation, which is the only way to understand true meaning of the texts in the sutras.
Real mark Prajna - it arises from the fully developed and completely penetrated contemplative Prajna. Real mark Prajna is a complete and perfect understanding of the reality of nature, which is also the final goal to be achieved by all Buddhists.
There are some other kinds of Prajna, such as Expedient Prajna (to enlighten others), Companion Prajna (to behave and practise).
A Bodhisattva does not disparage worldly wisdom, including literary prajna. He/she acquires the knowledge by learning and logical thinking, for the sake of serving and helping others. He/she tries his/her best to lead others from darkness to light.
A Bodhisattva, on the other hand, acquires the superior kind of wisdom and knowledge by meditation and contemplation, so that he/she realizes the instinctive truths, i.e. the reality of nature. It is a kind of wisdom beyond words and leads to the purification and to the final deliverance.
Prajna is an important paramita practised by Bodhisattva, in order to eradicate all distorted and false thinkings. As a result, enlightenment is attained, and ultimately, Nirvana (the final and perfect stillness) reached.
However, according to the Heart Sutra, there is no wisdom nor attainment at all because the 'emptiness' nature of self and Dharma. The ultimate enlightenment is the complete and perfect wisdom to be attained by Bodhisattvas, who start off with attachment to self and Dharma. This is a profound, yet subtle concept of enlightenment in Buddhism.
Thuk Je Che Tíbet.
Thuk Je Che Tibet
el dispensador dice:
cuando la altura de las aguas supere el nivel de tu mirada,
deberás aprender a respirar con el alma.
MAYO 25, 2016.-
उन्होंने कहा निकालने की मशीन:
जब पानी की ऊंचाई अपनी आँखों के स्तर से अधिक है,
आप आत्मा के साथ सांस लेने के लिए सीखना चाहिए।
25 मई, 2016.-
unhonne kaha nikaalane kee masheen :
jab paanee kee oonchaee apanee aankhon ke star se adhik hai,
aap aatma ke saath saans lene ke lie seekhana chaahie.
25 maee, 2016.-
"Kama ilivyoelezwa katika kitabu cha The Six Paramitas: If You Feel To Read, Bodhisattva's Practice, ""Paramita"" ni neno la Kisanskrit linalomaanisha ""kupita kwenye ukingo mwingine wa bahari.""" "Hiyo inamaanisha kuvuka kutoka Bahari ya mateso hadi Pwani ya furaha, kutoka Samsara ya kuzaliwa na kifo hadi Nirvana, na kutoka ujinga hadi mwangaza.""" Bodhisattva ambaye hufanya mazoezi ya Paramitas Sita, anaweza kuvuka Bahari ya Mateso, kuingia Nirvana na kufikia mwangaza. "Kwa kuwa hizi pia ni njia sita ambazo viumbe wenye hisia wanaweza kuvuka, kwa hivyo, zinaitwa ""Paramitas sita.""" Kuna aina tatu za kutoa: Kwa wale maskini na walemavu, ni lazima tuwasaidie kwa pesa na vitu vya kuishi. """Watu hawawezi kuishi, hawajafurahishwa na mahitaji yao ya msingi, hawatasikiliza kile unachosema na kufuata kile unachofanya." Ingawa msaada wakati mwingine ni mdogo, ni suluhisho la haraka kuwaondoa katika mateso, njaa, baridi, nk. Kwa akili isiyo na kipimo ya huruma, Bodhisattva hachukui kusaidia chini ya hali hizi. Kumfundisha jinsi ya kuvua samaki ni bora kuliko kumpa samaki. Kwa wale ambao hawana ujuzi wa kufanya kazi, ni lazima tuwafundishe kufanya kazi katika jamii, kupata riziki bila kutegemea msaada wa kifedha kutoka kwa wengine. Rasilimali zetu za kifedha ni ndogo. Pesa si suluhisho la mwisho la matatizo yote. Kwa kweli, tunapaswa kuwasaidia kuboresha karma yao ambayo imewaongoza mahali walipo sasa. "Kama vile tunavyoweza kuelewa kanuni ya sababu na athari na mafundisho mengine ya Buddha, ni muhimu sana kuelewa ""mfano wa Buddha.""" Buddha Dharma ni njia ya juu ya kutoa. Pia huitwa kutoa bila hofu. Kwa wale wanaoishi katika uchungu, hofu na kukata tamaa, ni lazima tuwatunze na kuwatia moyo kushinda shida zozote zinazokutana nao. Uhamisho wa sifa na kutoa bila alama. Maneno mema na matendo mazuri huchangia sifa. Kuhamisha sifa ni njia nyingine ya kufanya mazoezi ya paramita hii. Bodhisattva daima anahamisha sifa zake kwa viumbe wengine wenye hisi. "Ikiwa mtu anatarajia malipo kwa kurudi au anatamani sifa katika kutoa misaada, kutoa au kusaidia wengine, mtu atapata baraka na sifa kulingana na kanuni ya sababu na athari, lakini sifa bado ni ya mwisho na mdogo. """ •mtu anaweza kuchukizwa au hata kuteseka kutokana na kile alichofanya kwa sababu thawabu inaweza kuwa kinyume na matarajio. Katika visa vingi, furaha ya kusaidia, furaha inayohusiana na kutoa, na kupunguza mateso ni baraka zinazopatikana kama matokeo ya hisani, kutoa, na ukarimu. Katika kesi ya Bodhisattva, yeye si kushikamana na nafsi na Dharma. Kwa hiyo, wakati yeye anatoa, yeye hana alama zifuatazo (au dhana za fomu): - yule anayetoa - yule anayetolewa - athari ya kimwili na kiakili kutokana na kutoa. Bodhisattva ana akili ya kutoa, hivyo kutoa huja kwa asili. Mtu hapaswi kutafuta kusudi lenye thamani katika kutoa kwake. Ni wajibu wake kutoa msaada, na yeye ni daima tayari kwa hiari na kwa unyenyekevu kutoa msaada wowote unaowezekana. Bodhisattva hajali kama mpokeaji anashukuru au kuthamini msaada wake kwa sababu hataraji malipo yoyote. Yeye hufanya mazoezi ya ukarimu ili kuondoa tamaa yoyote ambayo inaweza kuwa katika akili, haswa, anajaribu kuondoa ubinafsi. Isitoshe, Bodhisattva hafanyi tofauti kati ya kiumbe mmoja na mwingine katika kutoa. Yeye anapendezwa tu na tendo zuri. Bodhisattva ni mtu ambaye ana uwezo wa kutoa msaada, lakini kwa kweli ni mtu ambaye yuko tayari kutoa msaada. Wale walio na uhusiano wa karibu naye watapata faida. Kwa Bodhisattva, wema na sifa za kutoa bila alama ni zisizo na mipaka na zisizohesabika. Sifa na sifa kama hizo ni za hali ya juu zaidi. 2 - 2 - "Kama ilivyoelezwa katika kitabu cha ""Mafundisho ya Buddha"" (Buddha: The Five Precepts, The Eight Precepts, The Ten Precepts of Sramanīra, The Ten Precepts of Sramanīra, The Ten Precepts of Sramanīra, The Ten Precepts of Sramanīra, The Ten Precepts of Sramanīra, The Ten Precepts of Sramanīra, The Ten Precepts of Sramanīra, etc.)" Kanuni si amri, bali ni miongozo ya mwenendo. Lengo la kuchukua maagizo si kuzuia uhuru wetu na nidhamu zote, lakini kufurahia faraja kubwa na furaha, uhuru na usalama katika maisha yetu. Maagizo ya Bodhisattva hutujulisha mambo tunayopaswa kufanya au yasiyopaswa kufanya. Kila raia lazima atambue sheria za kisheria ili kudumisha utaratibu, utulivu, usalama na uhuru katika jamii. Kwa kufuata sheria za barabarani, kama vile kutokuwa na mwendo wa kasi, kusimama kabla ya ishara nyekundu, na kadhalika, tunaweza kuendesha gari kwa usalama na furaha barabarani. Raia mzuri au dereva mzuri haoni mzigo wa kufuata sheria na kanuni kwa sababu yeye hujiendesha na kutenda kwa njia kama hizo kwa hiari na kwa asili. Kuna sutra nyingi za Kibuddha zinazoelezea kwa undani wajibu wetu kwa wazazi na watoto, mume na mke, walimu na wanafunzi, wenzetu na walio chini yetu, marafiki, watawa, na kadhalika. Bodhisattva havunji kanuni yoyote wala hafanye dhambi yoyote kwa sababu yeye hujiendesha na kutenda kwa hiari yake, kama ifuatavyo: • Yeye huondoa mawazo na matendo yote yasiyofaa. • Yeye huongeza mawazo na matendo yote yenye afya. • Yeye hufanya kila juhudi katika kufuatilia Njia ya juu ya Kibuddha. Tatu... Uvumilivu (Endurance) ni uwezo wa kuvumilia mateso na mateso bila kukasirika. Kutokana na mtazamo wa kutofanya kazi na wa hasi, ni wazi kwamba uvumilivu ni kuvumilia hali mbaya. Hata hivyo, kwa kweli, uvumilivu si kukubali kipofu yale yanayotokea kama mwoga. Bodhisattva ana ufahamu kamili wa kanuni ya sababu na athari, kanuni ya impermanence, kanuni ya si-mwenyewe, sheria ya asili ya kutegemea. Yeye anajua ukweli wa asili, kwamba dharma zote za dunia ni za hali ya juu na zisizo za kweli, kwa hivyo hana uhusiano wowote. Anaweza kuweka akili yake kimya, bila hisia na hofu kwa sababu ana azimio kubwa na uvumilivu mkubwa wa kushughulikia mambo yote. Bodhisattva hujifunza subira kwa kiwango kwamba yeye hachukui hata anapojeruhiwa sana kimwili na kiakili na wengine. Bodhisattva, badala ya kuona uovu katika wengine, anajaribu kuona upande mzuri na mzuri katika wote. Yeye ni mstahimilivu sana hivi kwamba yeye hufanya kila jaribio la kuvuka watu (kuwaokoa), na kamwe haiachi. "Kuna ""Uvumilivu wa Bodhisattva"" katika ""Uvumilivu katika Subdueness"" - Endurance kama hiyo ni kwa sababu ya shauku ya Bodhisattva ambaye ameweka mtazamo wa udanganyifu (wa ulimwengu wetu) chini ya udhibiti lakini bado hajaweka kutoka kwake." Uvumilivu katika imani - imani thabiti, ambayo ni sawa na hali ya kwanza, ya pili na ya tatu ya Bodhisattva. Uvumilivu katika hali laini - maendeleo ya subira kuelekea mwisho wa maadili yote, ambayo ni sawa na hali ya nne, tano na ya sita ya Bodhisattva. "Uvumilivu wa kutozaliwa: kukaa kwa utulivu katika sheria ya kutozaliwa na kutokufa, ambayo ni sawa na hali ya saba, nane na tisa ya Bodhisattva.""" Uvumilivu wa kutoweka bado - subira ambayo inaongoza kwa Nirvana kamili, ambayo ni sawa na hali ya kumi ya Bodhisattva. Nguvu hurejezea nguvu ya kiakili badala ya nguvu ya kimwili. "Kinaweza kuelezwa kama ""jitihada ya kuendelea kufanya kazi kwa manufaa ya wengine, katika mawazo na vitendo.""" Kwa kujitegemea katika paramita hii, Bodhisattva huendeleza kujitegemea na kuifanya kuwa moja ya sifa maarufu zaidi. Bila kuacha nadhiri, Bodhisattva hufanya kazi kwa ajili ya wengine bila kukoma na bila kuchoka, bila kutarajia malipo. Yeye ni daima tayari kutumikia wengine kwa bora ya uwezo wake. Bodhisattva huona kushindwa kama hatua ya kufanikiwa, hatari kama kichocheo cha ujasiri, na taabu kama ufunguo wa hekima. Yeye huangalia moja kwa moja mbele kuelekea lengo. Bodhisattva hakomi kamwe na kurudi nyuma mpaka mradi ufikie. Bodhisattva kamwe haoni jambo zuri kuwa dogo sana hivi kwamba hatafanya, wala jambo baya kuwa dogo sana hivi kwamba hatafanya. Bodhisattva ni makini kuhusu maelezo bora hata mambo madogo-madogo katika maisha ya kila siku. Bodhisattva sikuzote anajua juu ya afya njema. Hii ni njia yenye nguvu ya kulima. Bodhisattva lazima awe mkamilifu na mwenye baraka na sifa njema. Tano... Samadhi ni fikira, kutafakari, na kutafakari. Kutafakari ni mbinu ya kisaikolojia ya kukuza akili, mafunzo na kusafisha, ili akili yetu iwe na mwangaza wa kuvunja ujinga wakati wote. Hakuna mtu anayeweza kupata hekima au ufahamu bila kuendeleza akili kupitia kutafakari. "Mafundisho ya Kibuddha hayana kusudi lingine isipokuwa kuleta akili katika hali ya ufahamu ulioamka, kwa kuiondoa kutoka kwa vizuizi vyote ambavyo vimeundwa na mazoea au utamaduni.""" Kutafakari ni mchakato wa kukuza. Akili hutakaswa, hivyo kuwa huru kutoka kwa mawazo ya uwongo na kushikamana. Hatimaye, Uangavu katika uelewa wa asili ya kibinafsi na ukweli wa asili hupatikana. Kupitia kutafakari, Bodhisattva anaweza kufikia hali tofauti za akili (yaani. Samadhi). Inasemekana kwamba baadhi yao wanaweza hata kupata nguvu za kiakili zisizo na kifani, ambazo wakati mwingine hutumiwa kuokoa viumbe wengine wenye hisi kutoka kwa hatari, au kuwapa imani katika Ubudha. "Kutoka kwa neno la Kigiriki ""prajna"" linamaanisha ""hakika,"" yaani, hekima ya hali ya juu ambayo viumbe hai wanaweza kupata." Ni kilele cha Ubudha. Kwa ujumla, kuna aina tatu za Prajna zinazowakilisha viwango tofauti vya hekima: Prajna ya fasihi - inatokana na kusoma sutras katika fomu iliyoandikwa. Prajna ya kutafakari - inatokana na kutafakari, ambayo ndiyo njia pekee ya kuelewa maana halisi ya maandishi katika sutras. Real mark Prajna - ni inatokana na kikamilifu maendeleo na kikamilifu kupenya contemplative Prajna. "Prajna ya kweli ni ufahamu kamili na kamili wa ukweli wa asili, ambayo pia ni lengo la mwisho la kupatikana na Wabuddha wote.""" Kuna aina nyingine za Prajna, kama vile Prajna ya Kufaa (kuangazia wengine), Prajna ya Mshirika (kujiendesha na kufanya mazoezi). Bodhisattva haidharau hekima ya ulimwengu, kutia ndani prajna ya fasihi. Yeye hupata maarifa kwa kujifunza na kufikiri kwa mantiki, kwa ajili ya kutumikia na kusaidia wengine. Yeye hujaribu kila awezalo kuongoza wengine kutoka giza hadi nuru. Bodhisattva, kwa upande mwingine, hupata aina ya juu ya hekima na maarifa kwa kutafakari na kutafakari, ili yeye atambue ukweli wa kiasili. ukweli wa asili. Ni aina ya hekima isiyoweza kuelezwa na inaongoza kwenye utakaso na ukombozi wa mwisho. Prajna ni paramita muhimu inayofanywa na Bodhisattva, ili kuondoa mawazo yote yaliyopotoka na ya uwongo. Matokeo ni kwamba, ufahamu hupatikana, na hatimaye, Nirvana (utulivu wa mwisho na mkamilifu) hufikiwa. Hata hivyo, kulingana na Sutra ya Moyo, hakuna hekima wala mafanikio kabisa kwa sababu ya asili ya 'upungufu' wa nafsi na Dharma. Uangavu wa mwisho ni hekima kamili na kamilifu inayopatikana na Bodhisattvas, ambao huanza na kushikamana na nafsi na Dharma. Hii ni dhana ya kina kirefu, lakini nadhifu ya ufunuo katika Ubudha. Thuk Je Che Tíbet. Thuk Je Che Tibet el dispensador dice: cuando la altura de las aguas supere el nivel de tu mirada, deberás aprender a respirar con el alma. "Mwezi wa 25, 2016 - Alisema ""Mashine ya kuondoa: wakati maji ya juu ya macho yake ni zaidi ya kiwango, unapaswa kujifunza kupumua na roho."" - Unhonne kaha nikaalane kee masheen: Jab paatman kee oonchaee apanee aankhon ke star se adhik hai, aap aah ke saath saans lene ke lie seekhana chaahie." 25 Mei, 2016.