| Spiritualit� Culture and Dialogue |
| The perfection of the perseveranza |
| In this center, we will only consider the perseveranza like tied positive attitude to the practical one of the Dharma. All the vituous actions are born from the perseveranza, that is the continuity in the time of the profuse efforts in order to realize a spiritual objective. Thanks to this quality, also the individuals that seem less equip can obtain bonds turn out to you to you. Difficultly instead a lazy person, for how much intelligent one, large it will have happened in the practical one. The perfection of the perseveranza ( virya paramita ) has its foundation in the practical one of the altruism . There are in fact two types of perseveranza: that ordinary that we develop every day in the life, and that one of spiritual character, based on our constant projection towards the others. Applying the perseveranza, we can gain the three types of laziness: 1) lack of appetite , that it consists in crogiolarsi in the mental inactivity, interrupting the practical one and sending back to the future the accumulation of karma positive. According to the tibetana tradition, laziness goes driven away with decision, like a found velenoso snake in the bed; 2) the slackness , that is not to want itself to activate for fatalism, thinking that probably we will not obtain some result; 3) the abandonment , that is letting to go to little useful behaviors from the karmico point of view , as accumulateing money or power. When draft to help the others, is necessary to apply itself in unstoppable way and constant, until also the last senziente being it has not been illuminated. We never do not ask ourselves for how much time we will have to fight and how many efforts we will have to make. There are three ways to exercise the perseveranza: 1. To eliminate the emotions and the passions that carry to the mental confusion and the renunciation to the altruistic effort (if we concentrate ourselves on I, automatically are not more project to you towards the path). 2. To practice with devozione, fervor and confidence in the result. If we practice without joy and conviction, we will not be untiring and we will not succeed to engage to us in continuous way, without to yield or to surrender to us. When we want to make something of positive for the others, we carry endured it to good aim. Lasciamoci not to take from the doubts or the ripensamenti, we do not ask what will say the others. If we will be truly you become lean yourself from our altruistic engagement, we will not have moreover the time not to flatter to us and autoelogiarci. 3. To think that $R-he who practical perseveranza, the object of the perseveranza and its beneficiary are relati to you, in how much pertaining to the conventional truth. The gratification of who practical one, the attainment of the objective and the fact do not have importance separately that someone benefits of the practical one. If our vituous attitude is not finalized to the lighting system, it is relative and it does not have some weight. Who feels itself fierce of the actions that complete recite a role that is fruit of mental projections. In order to expand the perseveranza, it is necessary to make reference to the generated knowledge discriminating from the wisdom: our attempt in practicing it will not be therefore to receive something in exchange or the being praises to you, but stretching to the last truth of the things, in order to carry all the senzienti beings to the lighting system. A trasmutazione process will be taken place therefore . The positive action time to resolve the problem of an individual is fine to if same. Various it is the positive action that aimed to help the person to illuminate itself and whose merits come it dedicates beneficio.di all to you: it trasmuta, meeting in the immense tank of the energies of our masters, the Bodhisattva, practicing of the Sangha, how many from centuries works for the lighting system of all the beings. It will become therefore universal, eternal, not more relative. According to an image cited in the tibetani witnesses, our gesture of positivit� is like a drop, that those who enters in the sea of the harmony created from all contributes to the universal positive energy. Paljin Tulku |
| The eight backs for the mental training |
| When our mind is not tamed, we find difficult to accept the others, species if pushes from negative emotions us maltrattano or damage to us. Essential in order to exceed this problem it is the practical one of the "Eight backs for the mental training". Composed around to the 1100 from gheshe kadam the Langri Tangpa Dorje Senghe, it is based on exchanging itself to spiritual level with the others, in order to develop the altruism. We in the first place read the text of the eight backs: With thought to catch up lighting system for good of all beings, that they are more precious of the jewels that realize desires, I will follow the practical one constantly to consider them to me beloveds. Every time that I will be with the others I will exercise the practical one to consider me inferior to all, and from the deep one of my heart I will recognize the others like supreme. I will examine my mind in all the actions, and in the moment in which an illusion rises that puts in same danger me or the others I will face it with firmness and I will remove it. Every time that I will meet a person of nature bad, or overwhelmed from negative energy and intense suffering, I will hold rare such beloved (person), like if you had found a precious treasure. When the others, pushes from the jealousy, will maltratteranno to me with insults, calunnie and depreciation, I will practice to the acceptance of the defeat and offering they it Victoria. When someone that I have benefitted and in which I had riposto great confidence will damage to me in truly serious way, I will place in action the practical one to consider that person like my supreme master. In short, I will indirectly offer directly and to every benefit and happiness to all the beings, my mothers. I will practice in secret taking on me same all their harmful actions and their suffering. Through the perception of all the phenomena like illusory, I will maintain these practical incontaminate from the spots of the eight mondani interests, and free from the attachment I will free all the beings from the indomita mind that door disorder and from the karma. The first one towards, that it concerns the renunciation concepts and bodhicitta, draft of the importance of benefitting all the senzienti beings. The renunciation Is much difficult one to rinascere like human beings, giacch� to such scope must accumulate many good causes. Still more difficult and rare it is to possess the qualities of kind human beings. We must therefore generate one good motivation and wish not to waste our life, but to use it in order to benefit all the senzienti beings. The rebirth in the samsarico world is caused from the mental defects and the ignorance. Having obtained a precious human rebirth, we do not have to only think in the optical of the present life, but to prepare our screw future and to try to deserve a favorable rebirth - as men or must at least - also in the next existence. Involving to us well in this life, we will be able in effects to rinascere in the reame human or divine. But that not enough, because draft always of samsariche rebirths. Our objective would have to be that one to exit definitively from the cycle of the samsara. In nobody of the six worlds that make part of the samsarico cycle there is one stable happiness. It is for this reason that we must wish to free to us from the samsara. The enemy whom he withholds to us in the incorrect circle of the samsara is within of we, and uindi the war that we must make is against our ignorance, the war that we must fight is one inner war, against our mental ignorance and our defects. In order to realize the renunciation we must therefore begin to think in this way, and this way to think will become the cause of the renunciation. If us captain unfavorable events, as an example a disease, we must think that we are eliminating causes that we have placed in the screw previous. If we become ill ourselves and in spite of the medical cures we do not succeed to recover, we must think that purgando a karma of which we have accumulated the causes in one previous life, even damaging other creatures. Which is the difference between of i (must) and the men? There are numerous reami divine. Corporea birth like the men must does not have one. In the human beings, as an example, the five senses manifest one after the other in the grembo maternal. Some must are born instead already completely form to you in the flowers, the prati ones, with ornament, particular scents and garments, and with the sembianze of children at least five years. Those that is born near consider siblings and sisters. It must have not catti to you it smells corporei, because their body is not made of meat, blood and boneses, but is of the nature of the light. Also the sexual life of these beings is different from ours. Their sexual relations can be simply carried out through a smile or an exchange of looks. It must they do not have need of the corporeit� and they pass their long existence spensieratamente, like children. They are equips of clairvoyance and see the reign to you to which they belonged in the previous existence. Men see also we and our suffering. But they never do not remember themselves to practice the dharma. Seven days before dying (correspondents to beyond three hundred screw human), they become account of that is they happening, perceive the conditions of the future rebirth, not always fortunate, and try great suffering. They begin to lose theirs ornaments natural and to emanate bad odore. The others must, noticing some, escape them. In these seven days of suffering it must are complained and the others, feeling them, councils give they, as an example that one of rinascere like human beings, for being able to accumulate other merits and therefore to rinascere newly as it must. In truth, to rinascere as human beings would have to represent rather for must an occasion in order to exit from the cycle of the samsara. For this one says that our life is much precious one. |
| The human beings have in fact the ability to catch up l.illuminazione, but because that happens it is necessary also the availability of Buddha that teaches. If solo from the Buddha depended and from their great compassion, we would be already all illuminating. But the karma it is much fort, and same we have accumulated the causes of our suffering. To he must lacks the ability to practice. Even if a Buddha was manifested between of they teaching the Dharma, not would have turned out, because it must would not succeed to remember l.insegnamento. In the moment in which they exaust the merits thanks to which they are been born like must, they die and they can also rinascere like infernali beings or preta (hungry spirits). It is like then accumulateing many moneies for all the duration of our life and sprecarli in two or three days. Some the men in their activities must accumulate merits helping, but they do not have the ability to meditate and to embrace the renunciation. |
| Which are the six worlds? The world of the human beings, must, the asura or semidei, the starved spirits, the animals and finally of the infernali beings. We all have visited these worlds and can rinascere in everyone of they very many times. The human beings that during the life generate all.idea attachment of rinascere as it must later on rinasceranno in this dimension, avendone matured the causes, but what it offers greater evolutionary possibilities are the reign of the human beings. Bodhicitta or the mind dell.illuminazione. In order to catch up l.illuminazione, it is necessary to think that all the senzienti beings with which we have relationships are more precious than jewels. We must learn to think the other most precious ones than same. We consider two poles: we from a part and the other beings dall.altra. Which of the two poles it is more important? We are a single individual, while the other beings are innumerevoli. It is important to demonstrate and to testify love towards all, indifferently. On children we depend dall.amore of our parents, on old we depend dall.amore of who assists to us. Also we, therefore, must generate this love towards the others. The innumerevoli senzienti beings have been all, to turn, our mothers, therefore we must wish to exchange again their gentility and magnanimity. |
| If in front of house ours we have a medicinal plant, sure we will cure it with much attention, for the benefit that can procurarci. With the same sollecitudine we would have to cure our mind for farla becoming kind, giacch� this will carry like final result l.illuminazione. According to towards. When we find ourselves with to other persons, we would have to generate an attitude of always inferior humilities and considerarci to all, without lasciarci taking from the jealousy or dall.ira. If we see persons rich, as an example, we do not have invidiarle. Confrontarci with the others and to support of to be better or important power of attorney single suffering. We would have to try to imagine the others like siblings, sisters or mothers, evederli like the persons to we more neighbors. Moreover, if someone critic our behavior, we would not have to react with anger, but to answer with respect and gentility, recognizing the other people's points of view. And of forehead to a terrorist? Draft of persons in preda all.ignoranza. If we know who personally commits similar crimes, we can give some councils, as an example explaining that these gestures not only create suffering to the others, but make to fall back the pain also on who commits them. It is well to try to make to reflect these persons on the consequences of their behaviors. The third party towards. L.attaccamento, l.egoismo, the jealousy and the temper damage to us very many. If we get angry, as an example, immediately we alter, losing the happiness and the mental stability, and also for who draft of an pleasant moment encircles us not. Our risente psicofisico equilibrium ne and we do not succeed not to sleep well. We can quite reach to stick or to kill someone, and we create ourselves of the enemies. We do not know the result of the anger and we are for that we yield to it. But since the anger damages same we, the others and our screw future, must combatterla, endured identificandola when it rises and finding the way of neutralizzarla. All we think our life precious. We take medicines if we are sick and we try to eat healthy foods, in order to maintain in health our body. But we do not become account of the damages produced from the anger, that it is a great error of the mind. As antidote to the anger is necessary to practice the patience towards our enemies. The quarter towards. When we see dogs and cats randagi, or still sick or poor persons to the angles of the roads, often we prefer to remain indifferent. We must instead take action of their suffering and lend all l.aiuto possible, imagining that these beings have been our mothers or our siblings. Like test great joy finding itself a precious jewel, in the same way we would have sentirci happy when we meet needy persons d.aiuto, because they offer l.occasione to practice to us. Fifth towards. If someone is behaved badly in our comparisons, we do not have to react negatively, but to accept the situation that is come to create. As an example, if a person insults to us and we do not answer, we will demonstrate of having one positive mind. |
| We consider the jealousy. We can be gelosi of a rich person, of who possesses a voice much beautiful one, of who occupies professional positions of prestige. But that will not carry some result: the wealth and the dowries of the not diminuiranno others, neither will change their social position. This mental attitude negative determines infelicit�, and as a future poison contaminates also our screw. When we meet a rich or equipped person of great qualities, we would have to try joy and to think that that previous person has spold its screw well, about which hour enjoys the fruits. In a generalized manner, also the wars are caused from the jealousy. We consider a country that enjoys great well-being. Sooner or later this its condition will provoke to be born the jealousy of some other country, the jealousy will generate anger and finally it will be arrived to the crews. These are the errors of one gelosa mind. We do not have but to think that the poor persons are victims of the jealousy only. It is important not to give energy to the jealousy. This feeling rises of frequent because we are not able to control the mind. The gelosa mind is not always active within of we, but quatta arrives quatta, like a ladro. If we are present to same we, we will know coglierla on the fact and eliminarla. Just as the police tries to stanare the ladri, therefore our mind must supervise on manifestarsi of the disturbing emotions. If the ladro it succeeds to enter, power of attorney damages, and in the same way the jealousy, impadronendosi of our mind, eliminates the previously accumulated positive qualities. Sixth towards. Benefitting a poor or sick person, we do not have to think with opportunismo to the advantages that we could ricavarne. Sometimes, in fact, the persons from we benefitted us rivoltano against danneggiandoci. The current friends could a day trasformarsi in enemies. That is caused from the mental defects, than us they render unstable. Sometimes we develop to friendship or love for some month, then we litigate and we stop of frequentarci, but for draft than feelings the more contaminated dall.attaccamento. A true love not decade therefore quickly, but grows in the course of the time, becoming still larger. |
| We do not have arrabbiarci with the irriconoscenti persons, because therefore making we destroy the accumulated benefits. We must instead watch they like to our masters. That is much difficult one, because in the screw previous we have accustomed the mind in mistaken way, but gradually can trasformarla. A person who in the current life is plagued from the anger, after two or three years of practical can succeed to transform its mind. The fact to succeed to try great compassion in the comparisons of an enemy, not door some result to the same enemy. The result will come to we. Practicing to the compassion and the patience, it is but also possible that the person in issue transforms itself in a friend. To consider as a master who has damaged to us could not as well as aiutarlo reflect how much to increase its ego, convincendolo of averci submitted? Not, because when we consider an enemy like a our master, we do not have sure dirglielo. Practical draft of an inner one. Seventh towards. Practicing the compassion, we must dedicate to the result of our positive actions beneficio.di all the senzienti beings. It is possible also to practice the tong-len, that is to absorb the negativit� produced from the others giving they in exchange joy and compassion. Tong. it wants to say to give to all our positivit� to the others, while len. it means to take on himself all the result of their suffering and their errors. This practical one is bound together to the respiration: inspirando, we imagine to absorb all the negativit� of the senzienti beings, expiring to send they all our positivit�. We must indifferently offer to our positivit� to all the beings, without catalogarli in friends or enemies. The same one is worth for receiving from all indifferently the suffering. We must have one mind equanime. Comparing our small suffering to those of all the senzienti beings, we will succeed in ridimensionarle. When we take on we the evil of all the beings, we must but to keep in mind who this suffering will not fall back effectively on we Is only a thought, not draft of prenderla materially. The cause of the suffering of the others has been produced from same they, and will be same they to sperimentarne the result. L.ottavo towards. For being pure, the carried out study, practical and meditations we do not have to be associated to the eight dharma mondani. The deep understanding of dharma and the vacuit� the door more not to be upsotten from these factors, traditionally listed to braces: * the gain and the loss * l.onore and the disonore * the blame and the praise * the happiness and l.infelicit�. Although we perceive all the phenomena in which we are dipped like real, we must succeed in coglierne the illusory character. As an example, if we exit to the buio and we see a rope, we can scambiarla for a snake, but igniting the light (that is reflecting well) we will see as they are the things and we will eliminate our fear. To try in mistaken way means not to never find the truth. Gheshe Lobsang Sherab |
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| Sometimes world -tranlate doesn't translate the whole page.So I took it apart piece by piece.And translate a different way and put it here. |
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