Forwarded from Один Вкус: Ежедневные размышления об интегральной духовности
Воскресенье, 7 декабря
Трансценденция восстанавливает чувство юмора. Дух приносит улыбку. Внезапно возвращается смех. Слишком многие представители слишком многих движений — даже очень хороших движений, наподобие экологии, феминизма и духовных исследований — кажутся, полностью лишёнными чувства юмора. Иными словами, у них нет беспечности, нет отстранённости от самих себя, отстранённости от эго и его жестокой привычки заставлять других соответствовать своим требованиям. Есть самопревосходящий юмор и есть игра эгоической власти. Но мы выбрали эгоическую власть и политкорректную полицию мысли; безжалостных викторианских реформаторов, которые притворяются, что защищают гражданские права; мессианских мыслителей «новой парадигмы», которые собираются спасти планету и исцелить мир. Неудивительно, что Менкен пишет: «Каждый третий американец посвящает себя улучшению и воспитанию своих ближних, обычно посредством силы; эта мессианская мания — наше национальное заболевание». Пожалуй, нам всем следует обменять два фунта эго на одну унцию смеха.
Трансценденция восстанавливает чувство юмора. Дух приносит улыбку. Внезапно возвращается смех. Слишком многие представители слишком многих движений — даже очень хороших движений, наподобие экологии, феминизма и духовных исследований — кажутся, полностью лишёнными чувства юмора. Иными словами, у них нет беспечности, нет отстранённости от самих себя, отстранённости от эго и его жестокой привычки заставлять других соответствовать своим требованиям. Есть самопревосходящий юмор и есть игра эгоической власти. Но мы выбрали эгоическую власть и политкорректную полицию мысли; безжалостных викторианских реформаторов, которые притворяются, что защищают гражданские права; мессианских мыслителей «новой парадигмы», которые собираются спасти планету и исцелить мир. Неудивительно, что Менкен пишет: «Каждый третий американец посвящает себя улучшению и воспитанию своих ближних, обычно посредством силы; эта мессианская мания — наше национальное заболевание». Пожалуй, нам всем следует обменять два фунта эго на одну унцию смеха.
Article by Eric Erik Pema Kunsang ✨🌺
THE TWENTY-FIVE TANTRIC VIEWS
In Empowerment
Every moment in your life is experience. This experience unfolds in infinite ways, as the natural mandala of life, and in this mandala the mind that experiences is the deity. Deity here means pure and perfect, worthy of respect and sublime in nature. Everyone else is like that too, every other person in your life, every cat, dog and insect, even the plants and the stones. At the same time, everything that unfolds within experience are like reflections in a mirror. The reflections are not in the mirror, they didn’t enter the mirror and they don’t leave again. No thing arises, no thing remains, no thing ceases. One aspect is called form, the other is essence. In vajrayana, they are called the superior two truths. To experience this for real, we need the vajrayana view. An approach is necessary, an entrance door. That entrance door is called empowerment.
Empowerment introduces us to what we really are, and this insight can widen through twenty-five levels, different ways of combining form and essence.
Perhaps you are the type who likes to live in a neat and tidy environment, or maybe the type who relaxes with a cup of coffee before cleaning the dishes. Maybe you want everything clean and tidy before relaxing. Maybe you don’t care at all, because it makes no difference to you. The combinations are between your form and your essence, how life looks like and how you feel. The combinations are endless. In Vajrayana they are endless too, but there are twenty-five with names.
When we hear about Vajrayana, the Buddhist teachings of the most esoteric type, it should not be generalized to much, as if it was one uniform set. Vajrayana covers a lot of territory with many different sceneries. The starting point of all of these areas is empowerment, being blessed, inspired and introduced to the way reality is. The view in Vajrayana is this understanding of reality, how to realize it and the incredible qualities that unfold after realization.
Most readers are familiar with the viewpoints known as impermanence, suffering, egolessness, dependent origination and shunyata, descriptions of our everyday reality in each moment. What about Vajrayana, what is the view here? It can be subsumed under one statement: all that you see, hear or feel are in reality three aspect of the awakened state. The Tibetan meditation master and philosopher Longchenpa said that a person suffering from jaundice sees a conch shell as yellow and when they have recovered, the conch shell is seen as white. Did the shell change color? It is the same with the distorted worldview of believing that everything is permanent and that our life is made out of singular entities, centered around a personal identity, me. We need to enter a more open-minded and honest way of experiencing, seeing things as they are. This transition is often called getting the view right, and the finer and higher the view, the closer we are to seeing reality without filter or preconceived ideas, like having fully recovered from jaundice.
In Vajrayana there is more than one level of understanding reality, sometimes three, sometimes five, sometimes twenty-five. All are clearly defined, distinct, and each of them describe clearly what we are, what we experience, our body and mind, and the world we live in. My teacher Tulku Urgyen Rinpoche introduced me to these in a linear fashion and I would like to share them here in brief, just the perspectives, not the practices. There are five basic perspectives: the view of Kriya Tantra, Yoga Tantra, and of Mahayoga, Anuyoga and Atiyoga. They can be combined with each other into twenty-five different combinations. A meditator can go through these twenty-five steps and will do so, whether one has learned them or not, in order to awaken truly and completely. In fact, the tantras exist to present the magical keys that unlock these twenty-five levels of realization.
The discovery of an uncomplicated way of being that is both gentle and aware, lets you open up even further. This
THE TWENTY-FIVE TANTRIC VIEWS
In Empowerment
Every moment in your life is experience. This experience unfolds in infinite ways, as the natural mandala of life, and in this mandala the mind that experiences is the deity. Deity here means pure and perfect, worthy of respect and sublime in nature. Everyone else is like that too, every other person in your life, every cat, dog and insect, even the plants and the stones. At the same time, everything that unfolds within experience are like reflections in a mirror. The reflections are not in the mirror, they didn’t enter the mirror and they don’t leave again. No thing arises, no thing remains, no thing ceases. One aspect is called form, the other is essence. In vajrayana, they are called the superior two truths. To experience this for real, we need the vajrayana view. An approach is necessary, an entrance door. That entrance door is called empowerment.
Empowerment introduces us to what we really are, and this insight can widen through twenty-five levels, different ways of combining form and essence.
Perhaps you are the type who likes to live in a neat and tidy environment, or maybe the type who relaxes with a cup of coffee before cleaning the dishes. Maybe you want everything clean and tidy before relaxing. Maybe you don’t care at all, because it makes no difference to you. The combinations are between your form and your essence, how life looks like and how you feel. The combinations are endless. In Vajrayana they are endless too, but there are twenty-five with names.
When we hear about Vajrayana, the Buddhist teachings of the most esoteric type, it should not be generalized to much, as if it was one uniform set. Vajrayana covers a lot of territory with many different sceneries. The starting point of all of these areas is empowerment, being blessed, inspired and introduced to the way reality is. The view in Vajrayana is this understanding of reality, how to realize it and the incredible qualities that unfold after realization.
Most readers are familiar with the viewpoints known as impermanence, suffering, egolessness, dependent origination and shunyata, descriptions of our everyday reality in each moment. What about Vajrayana, what is the view here? It can be subsumed under one statement: all that you see, hear or feel are in reality three aspect of the awakened state. The Tibetan meditation master and philosopher Longchenpa said that a person suffering from jaundice sees a conch shell as yellow and when they have recovered, the conch shell is seen as white. Did the shell change color? It is the same with the distorted worldview of believing that everything is permanent and that our life is made out of singular entities, centered around a personal identity, me. We need to enter a more open-minded and honest way of experiencing, seeing things as they are. This transition is often called getting the view right, and the finer and higher the view, the closer we are to seeing reality without filter or preconceived ideas, like having fully recovered from jaundice.
In Vajrayana there is more than one level of understanding reality, sometimes three, sometimes five, sometimes twenty-five. All are clearly defined, distinct, and each of them describe clearly what we are, what we experience, our body and mind, and the world we live in. My teacher Tulku Urgyen Rinpoche introduced me to these in a linear fashion and I would like to share them here in brief, just the perspectives, not the practices. There are five basic perspectives: the view of Kriya Tantra, Yoga Tantra, and of Mahayoga, Anuyoga and Atiyoga. They can be combined with each other into twenty-five different combinations. A meditator can go through these twenty-five steps and will do so, whether one has learned them or not, in order to awaken truly and completely. In fact, the tantras exist to present the magical keys that unlock these twenty-five levels of realization.
The discovery of an uncomplicated way of being that is both gentle and aware, lets you open up even further. This
is the direct outcome of bodhisattva training, your gentle heart combined with the increasing sense of seeing that what used to be held in mind does not really exist. Seeing the absence of something to fixate on, loosens the mind to open further. This gentle openness of mind is not yet the awakened state, but it brings tremendous inspiration and a sincere yearning to grow closer to the real inner buddha. This is the basic view in Kriya Tantra, as it dawns in your mind through practice.
Growing more and more familiar with visualizing the awakened state in the form of a buddha that blesses and inspires you to acknowledge your fundamentally perfect qualities, lets you experience a deepened self-assurance that, yes, everyone including this mind has the same nature as a buddha. You feel this, not as a theory, but in actuality, that you belong to the same family: it is only a matter of growing into it more fully. This is the essential view in Yoga Tantra, as it is experienced through practice.
The process you are going through is one of gradually approaching the qualities and the grace of the awakened state, expressed in visible form, audible sounds and sublime imaginations, all of which are intangible, but undeniably yourself at your very best, the open heart of boundless kindness. The need to seek from elsewhere the source of grace, compassion and intelligence, gradually lessens at exactly the same pace as you acknowledge that these qualities are already present within the nature of your mind. At this point you automatically arrive in the tremendously expansive and colorful perspective of the inner tantras. You are now perfectly positioned to go beyond one-sided awareness into the directionless knowing of the nature of mind. This experience, the entrance gate to the inner tantras, is pointed out to you by a true wisdom teacher. The sense of separateness and distancing yourself from the awakened state is left behind each time you practice, so you enter the experience of the inner tantras. Your basic reference has become the nonduality of form and essence, also known as the superior dharmakaya of the indivisible two truths, the beginning and end of everything. Together with having suspended dualistic mind within the vastness of nondual awareness, you experience that the ordinary distorted projections can be vacated so that the mandala of the environment and yourself as the deity are not separate; they are yourself and your field of experience. There is a tremendous appreciation of the richness and diversity of this self-existing mandala, while at the same time everything is oneness, the single identity of the awakened state. This is the essential view in Mahayoga, as it is experienced through practice.
THE BUDDHA AMITAYUS, THE AWAKENED STATE, IN UNION WITH HIS CONSORT CHANDALI, WHO IS BASIC SPACE.
While environment, body and mind are essentially all mind, it is the emphasis on one aspect that reveals three types of mandala perspectives, corresponding to the three inner tantras. In Mahayoga the mandala is your environment, in Anuyoga the mandala is your body, and in Atiyoga the nature of mind is the complete and perfect mandala.
Up to this point your journey has been twofold: an accumulation of tremendous spiritual wealth and a shedding of dualistic habit-display. This leads you to be nearer reality in its naked state. Your physical-magical embodiment, the deep mystery of your voice, and the play of your spacious wakefulness are revealed more and more, from your own being. Each moment of perception, hearing a voice or the rustling of leaves, knowing and feeling, all unfolds within the sacred and natural mandala that is your body, an amazing city of channel-wheels, energy currents and magical essence-spheres. This is the essential view in Anuyoga, as it is experienced through practice.
Growing completely familiar with this perspective through the yogas, mastery is the sacred embodiment of a buddha, manifest enlightenment is every deed, untainted like a lotus flower. That is the meaning behind bowing at a master’s lotus fee
Growing more and more familiar with visualizing the awakened state in the form of a buddha that blesses and inspires you to acknowledge your fundamentally perfect qualities, lets you experience a deepened self-assurance that, yes, everyone including this mind has the same nature as a buddha. You feel this, not as a theory, but in actuality, that you belong to the same family: it is only a matter of growing into it more fully. This is the essential view in Yoga Tantra, as it is experienced through practice.
The process you are going through is one of gradually approaching the qualities and the grace of the awakened state, expressed in visible form, audible sounds and sublime imaginations, all of which are intangible, but undeniably yourself at your very best, the open heart of boundless kindness. The need to seek from elsewhere the source of grace, compassion and intelligence, gradually lessens at exactly the same pace as you acknowledge that these qualities are already present within the nature of your mind. At this point you automatically arrive in the tremendously expansive and colorful perspective of the inner tantras. You are now perfectly positioned to go beyond one-sided awareness into the directionless knowing of the nature of mind. This experience, the entrance gate to the inner tantras, is pointed out to you by a true wisdom teacher. The sense of separateness and distancing yourself from the awakened state is left behind each time you practice, so you enter the experience of the inner tantras. Your basic reference has become the nonduality of form and essence, also known as the superior dharmakaya of the indivisible two truths, the beginning and end of everything. Together with having suspended dualistic mind within the vastness of nondual awareness, you experience that the ordinary distorted projections can be vacated so that the mandala of the environment and yourself as the deity are not separate; they are yourself and your field of experience. There is a tremendous appreciation of the richness and diversity of this self-existing mandala, while at the same time everything is oneness, the single identity of the awakened state. This is the essential view in Mahayoga, as it is experienced through practice.
THE BUDDHA AMITAYUS, THE AWAKENED STATE, IN UNION WITH HIS CONSORT CHANDALI, WHO IS BASIC SPACE.
While environment, body and mind are essentially all mind, it is the emphasis on one aspect that reveals three types of mandala perspectives, corresponding to the three inner tantras. In Mahayoga the mandala is your environment, in Anuyoga the mandala is your body, and in Atiyoga the nature of mind is the complete and perfect mandala.
Up to this point your journey has been twofold: an accumulation of tremendous spiritual wealth and a shedding of dualistic habit-display. This leads you to be nearer reality in its naked state. Your physical-magical embodiment, the deep mystery of your voice, and the play of your spacious wakefulness are revealed more and more, from your own being. Each moment of perception, hearing a voice or the rustling of leaves, knowing and feeling, all unfolds within the sacred and natural mandala that is your body, an amazing city of channel-wheels, energy currents and magical essence-spheres. This is the essential view in Anuyoga, as it is experienced through practice.
Growing completely familiar with this perspective through the yogas, mastery is the sacred embodiment of a buddha, manifest enlightenment is every deed, untainted like a lotus flower. That is the meaning behind bowing at a master’s lotus fee
t.
When all knots are untied, all stray energies returned to the central channel, and mind remains as the spaciousness of greatest ease, you have no choice but to enter the gateless gate of primordial awakening, the matchless view of Atiyoga. This depends on having opened up until you can open up no further. Your teacher is awakened mind, essentially, and so are your fellow yogis and yoginis. The instruction and its practice is no other than awakened mind. The environment, the deity, the mantra and samadhi are all awakened mind as well. This is the essential view in Atiyoga, as it is experienced through practice.
To illustrate the view of Atiyoga, here is an excerpt from the Kulayaraja Tantra:
It was then that Vajra Being, remaining as this single vastness of the sphere, arose,
And in the presence of the All-Creating King, Awakened Mind,
With joyful spirit, his face all jubilant, took seat.
The All-Creating King, Awakened Mind,
Addressed the Vajra Being in these words:
Vajra Being, emaho, how wonderful!
With joy your mind is filled, how wonderful!
Your face all jubilant, how wonderful!
And yet you sprung from me, how wonderful!
The Vajra Being then put forth these words:
Hear me, teacher of all teachers, All-Creating King,
Is my teacher not this sphere, beyond all constructs?
Is the retinue as well no other than this unconstructed sphere?
Is the doctrine also not this unconstructed sphere?
Is the time and place not other than this unconstructed sphere?
When everything is of the nature of this sphere,
Then why, o teacher of all teachers, do you take the role of teacher?
And why are you encircled by this retinue?
How come you teach the doctrine to this retinue?
And how, as well, are time and place all one?
To Vajra Being, in these very words,
The All-Creating King, Awakened Mind, then spoke:
Great Being, listen, keep these sounds in mind,
Through sounds I shall here clarify the meaning, so listen Mahasattva.
As I, the All-Creating King, awakened mind itself,
The essence of all dharmas, everything,
Am a timeless sphere, an essence beyond constructs,
Thus, this unconstructed nature, this primordial dimension,
This timeless sphere, this self-existing state,
Is the teacher and the teaching, and the retinue, the time and place,
And so I teach this sphere to be my nature.
It is wonderful indeed that the buddhas respond to different attitudes and abilities by teaching meditators to move forward from where they are. There is always a level of practice that suits you, which is a great kindness and very practical. As you go deeper and realize more, another amazing perspective opens up and then another, until your trans-panoramic experience is equal to that of every awakened being. As of today while Vajrayana is still new in the English language, we are all greatly enriched by understanding Vajrayana’s twenty-five ways of practice. All twenty-five share the same essence of oneness, the indivisible single sphere of dharmakaya, which is the awakened mind of all buddhas. May it be realized.
In the ninth century the Tibetan child genius, Vairotsana, traveled to India where he received the teaching on the twenty-five tantric views in Bodh Gaya from the outstanding master Shri Singha. Vairotsana brought back this wonderful perspective in written form, which is included form, Vairotsana’s Collected Tantras. Like a few drops from the vast ocean, this article with my humble reflections on the wondrous mystery we call life, is based on Vairotsana’s old scripture combined with the oral teaching of Tulku Urgyen Rinpoche.
When all knots are untied, all stray energies returned to the central channel, and mind remains as the spaciousness of greatest ease, you have no choice but to enter the gateless gate of primordial awakening, the matchless view of Atiyoga. This depends on having opened up until you can open up no further. Your teacher is awakened mind, essentially, and so are your fellow yogis and yoginis. The instruction and its practice is no other than awakened mind. The environment, the deity, the mantra and samadhi are all awakened mind as well. This is the essential view in Atiyoga, as it is experienced through practice.
To illustrate the view of Atiyoga, here is an excerpt from the Kulayaraja Tantra:
It was then that Vajra Being, remaining as this single vastness of the sphere, arose,
And in the presence of the All-Creating King, Awakened Mind,
With joyful spirit, his face all jubilant, took seat.
The All-Creating King, Awakened Mind,
Addressed the Vajra Being in these words:
Vajra Being, emaho, how wonderful!
With joy your mind is filled, how wonderful!
Your face all jubilant, how wonderful!
And yet you sprung from me, how wonderful!
The Vajra Being then put forth these words:
Hear me, teacher of all teachers, All-Creating King,
Is my teacher not this sphere, beyond all constructs?
Is the retinue as well no other than this unconstructed sphere?
Is the doctrine also not this unconstructed sphere?
Is the time and place not other than this unconstructed sphere?
When everything is of the nature of this sphere,
Then why, o teacher of all teachers, do you take the role of teacher?
And why are you encircled by this retinue?
How come you teach the doctrine to this retinue?
And how, as well, are time and place all one?
To Vajra Being, in these very words,
The All-Creating King, Awakened Mind, then spoke:
Great Being, listen, keep these sounds in mind,
Through sounds I shall here clarify the meaning, so listen Mahasattva.
As I, the All-Creating King, awakened mind itself,
The essence of all dharmas, everything,
Am a timeless sphere, an essence beyond constructs,
Thus, this unconstructed nature, this primordial dimension,
This timeless sphere, this self-existing state,
Is the teacher and the teaching, and the retinue, the time and place,
And so I teach this sphere to be my nature.
It is wonderful indeed that the buddhas respond to different attitudes and abilities by teaching meditators to move forward from where they are. There is always a level of practice that suits you, which is a great kindness and very practical. As you go deeper and realize more, another amazing perspective opens up and then another, until your trans-panoramic experience is equal to that of every awakened being. As of today while Vajrayana is still new in the English language, we are all greatly enriched by understanding Vajrayana’s twenty-five ways of practice. All twenty-five share the same essence of oneness, the indivisible single sphere of dharmakaya, which is the awakened mind of all buddhas. May it be realized.
In the ninth century the Tibetan child genius, Vairotsana, traveled to India where he received the teaching on the twenty-five tantric views in Bodh Gaya from the outstanding master Shri Singha. Vairotsana brought back this wonderful perspective in written form, which is included form, Vairotsana’s Collected Tantras. Like a few drops from the vast ocean, this article with my humble reflections on the wondrous mystery we call life, is based on Vairotsana’s old scripture combined with the oral teaching of Tulku Urgyen Rinpoche.
https://youtu.be/aC76SwVjlgE
Тулку Ургьен Ринпоче очень похож по вайбу на Нисаргадатту Махараджа
Тулку Ургьен Ринпоче очень похож по вайбу на Нисаргадатту Махараджа
YouTube
Dzogchen 3 Minute Direct Introduction to Rigpa by Tulku Urgyen
Shortened Version to first 3 minutes of key Pointing Out of Rigpa by Dzogchen master, Tulku Urgyen
БЛАЖЕНСТВО
Суть всего, что может научить человек взращивать добро в душе человека, –это Блаженство, как учил Иисус Христос, Муршид муршидов.
И сегодня, если человек хочет увидеть это на практике, он может отправиться на Восток и посмотреть, какую жизнь ведут там суфии.
Именно они правильно поняли это и практикуют по мере возможностей.
Вот почему настоящее сокровище учения Христа – суфизм, хотя последний и не называется христианством.
Тем неменее, название не имеет значения при условии, ЧТО ЧУВСТВО ПРАВИЛЬНОЕ.
«БЛАЖЕННЫ НИЩИЕ ДУХОМ, ИБО ОБРЕТУТ ЦАРСТВИЕ НЕБЕСНОЕ ».
«Нищие духом» значит кроткие в эго, ибо эго по природе своей тиранично.
ЛЮБАЯ ТИРАНИЯ В МИРЕ вызвана только эго.
Когда эго приносится Богу, иными словами, когда эго озаряется знанием Бога, оно начинает меркнуть; ибо оно отрицает своё ограниченное существо и осознаёт существо Бога.
Оно теряет всю свою тиранию и становится кротким, а это и значит быть нищим духом.
ЭТО ПРЕВРАЩАЕТ ВСЮ ЖИЗНЬ ЧЕЛОВЕКА В РАЙ И ЗДЕСЬ, И В ПОТУСТОРОННЕМ МИРЕ.
«БЛАЖЕННЫ ПЛАЧУЩИЕ: ИБО ОНИ УТЕШАТСЯ ».
Всё даётся тому, кто просит; только они заслуживают этого, и только они могут радоваться этому.
Младенец плачет, когда голоден, и ему даётся пища, и тогда он наслаждается ею больше всего.
Так и любящие Бога, и искатели истины.
Когда их желание становится настолько глубоким, что заставляет их плакать, они получают утешение.
«БЛАЖЕННЫ СМИРЕННЫЕ: ИБО ОНИ НАСЛЕДУЮТ ЗЕМЛЮ ».
Есть персидская поговорка:
«Если слово твоё сладкозвучно, ты сможешь завоевать мир».
Мир слишком мал, когда смирение может завоевать даже сердца людей, а ведь в сердце тысяча миров.
«БЛАЖЕННЫ ВЗЫСКУЮЩИЕ И ЖАЖДУЩИЕ ПРАВЕДНОСТИ: ИБО ОНИ УДОВЛЕТВОРЯЮТСЯ ».
Есть лишь два пути: путь света и путь тьмы.
Первый ведёт к полной радости, тогда как последний ведёт к полной скорби.
Не каждый понимает это, но тот, кто понимает, неотступно следует ему, поскольку знает, что праведность есть единственная поддержка его душе.
«БЛАЖЕННЫ МИЛОСЕРДНЫЕ: ИБО ОБРЕТУТ МИЛОСЕРДИЕ ».
Тепло человеческого чувства удаляет холодность из сердца другого человека.
Вот почему человек не сможет обрести милосердие ни от земли, ни от небес, пока не пробудит милосердие в своей душе.
«БЛАЖЕННЫ ЧИСТЫЕ СЕРДЦЕМ: ИБО ОНИ УВИДЯТ БОГА ».
Это чистота сердца не только в мысли, чувстве и действии; это та чистота, которую на Востоке называют САФ, говорят, что от этого слова происходит слово суфий.
САФ освобождает сердце от всего, что не является Богом, иными словами, сердце должно видеть всё, как Бога, и Бога как всё.
«БЛАЖЕННЫ МИРОТВОРЦЫ: ИБО ИХ НАЗОВУТ ДЕТЬМИ БОЖЬИМИ ».
Только те, кто творит мир в жизни, непредубеждённые, не эгоистичные, БЕСПРИСТРАСТНЫЕ, И ЭТО ПРИРОДА БОГА, перед которым все – богатые и бедные, глупые и мудрые –равны.
Его милосердие пребывает на всех, и Он наделяет Своими дарами всех , достойных и недостойных.
Вот почему те, кто следует путём Отца Небесного и есть воистину Его достойные сыновья.
«БЛАЖЕННЫ ГОНИМЫЕ ЗА ПРАВЕДНОСТЬ: ИБО ИМ БУДЕТ ЦАРСТВО НЕБЕСНОЕ ».
Легко быть праведным, когда всё в жизни гладко, но когда приходит время испытаний, трудно держаться праведности.
Ибо чем более праведен человек,ТЕМ БОЛЬШЕ ПОТЕРЬ ЕМУ ПРИХОДИТСЯ ПЕРЕТЕРПЕТЬ, и, несмотря на то, что, по видимости, никакой выгоды от этого нет, награда праведному – это в конечном итоге рай на небе.
«БЛАЖЕННЫ ВЫ, КОГДА ЛЮДИ БУДУТ ПОНОСИТЬ ВАС, И ПРЕСЛЕДОВАТЬ ВАС, И СКАЖУТ ВСЁ ЗЛОЕ ПРО ВАС НАПРАСНО ИЗ-ЗА МЕНЯ.
ВОЗРАДУЙТЕСЬ, И БУДЬТЕ В ВЕЛИКОЙ РАДОСТИ: ИБО ВЕЛИКАЯ ВАША НАГРАДА НА НЕБЕСАХ.
ИБО ТАКОВЫМИ ЖЕ ПРЕСЛЕДУЕМЫМИ БЫЛИ ПРОРОКИ ПЕРЕД ВАМИ ».
Этот совет даётся не только последователям Христа, но в особенности мюридам, муршид которых – носитель послания.
Это значит, что они могут показать себя достойными только тогда, когда их вера в учение своего учителя будет настолько велика, что они не отступятся от него и от его учения ни при каких обстоятельствах, и покорно претерпят все гонения через невежество людей; поскольку так было и так всегда будет с каждым, кто даёт послание истины.
Hazrat Inayat Khan
Суть всего, что может научить человек взращивать добро в душе человека, –это Блаженство, как учил Иисус Христос, Муршид муршидов.
И сегодня, если человек хочет увидеть это на практике, он может отправиться на Восток и посмотреть, какую жизнь ведут там суфии.
Именно они правильно поняли это и практикуют по мере возможностей.
Вот почему настоящее сокровище учения Христа – суфизм, хотя последний и не называется христианством.
Тем неменее, название не имеет значения при условии, ЧТО ЧУВСТВО ПРАВИЛЬНОЕ.
«БЛАЖЕННЫ НИЩИЕ ДУХОМ, ИБО ОБРЕТУТ ЦАРСТВИЕ НЕБЕСНОЕ ».
«Нищие духом» значит кроткие в эго, ибо эго по природе своей тиранично.
ЛЮБАЯ ТИРАНИЯ В МИРЕ вызвана только эго.
Когда эго приносится Богу, иными словами, когда эго озаряется знанием Бога, оно начинает меркнуть; ибо оно отрицает своё ограниченное существо и осознаёт существо Бога.
Оно теряет всю свою тиранию и становится кротким, а это и значит быть нищим духом.
ЭТО ПРЕВРАЩАЕТ ВСЮ ЖИЗНЬ ЧЕЛОВЕКА В РАЙ И ЗДЕСЬ, И В ПОТУСТОРОННЕМ МИРЕ.
«БЛАЖЕННЫ ПЛАЧУЩИЕ: ИБО ОНИ УТЕШАТСЯ ».
Всё даётся тому, кто просит; только они заслуживают этого, и только они могут радоваться этому.
Младенец плачет, когда голоден, и ему даётся пища, и тогда он наслаждается ею больше всего.
Так и любящие Бога, и искатели истины.
Когда их желание становится настолько глубоким, что заставляет их плакать, они получают утешение.
«БЛАЖЕННЫ СМИРЕННЫЕ: ИБО ОНИ НАСЛЕДУЮТ ЗЕМЛЮ ».
Есть персидская поговорка:
«Если слово твоё сладкозвучно, ты сможешь завоевать мир».
Мир слишком мал, когда смирение может завоевать даже сердца людей, а ведь в сердце тысяча миров.
«БЛАЖЕННЫ ВЗЫСКУЮЩИЕ И ЖАЖДУЩИЕ ПРАВЕДНОСТИ: ИБО ОНИ УДОВЛЕТВОРЯЮТСЯ ».
Есть лишь два пути: путь света и путь тьмы.
Первый ведёт к полной радости, тогда как последний ведёт к полной скорби.
Не каждый понимает это, но тот, кто понимает, неотступно следует ему, поскольку знает, что праведность есть единственная поддержка его душе.
«БЛАЖЕННЫ МИЛОСЕРДНЫЕ: ИБО ОБРЕТУТ МИЛОСЕРДИЕ ».
Тепло человеческого чувства удаляет холодность из сердца другого человека.
Вот почему человек не сможет обрести милосердие ни от земли, ни от небес, пока не пробудит милосердие в своей душе.
«БЛАЖЕННЫ ЧИСТЫЕ СЕРДЦЕМ: ИБО ОНИ УВИДЯТ БОГА ».
Это чистота сердца не только в мысли, чувстве и действии; это та чистота, которую на Востоке называют САФ, говорят, что от этого слова происходит слово суфий.
САФ освобождает сердце от всего, что не является Богом, иными словами, сердце должно видеть всё, как Бога, и Бога как всё.
«БЛАЖЕННЫ МИРОТВОРЦЫ: ИБО ИХ НАЗОВУТ ДЕТЬМИ БОЖЬИМИ ».
Только те, кто творит мир в жизни, непредубеждённые, не эгоистичные, БЕСПРИСТРАСТНЫЕ, И ЭТО ПРИРОДА БОГА, перед которым все – богатые и бедные, глупые и мудрые –равны.
Его милосердие пребывает на всех, и Он наделяет Своими дарами всех , достойных и недостойных.
Вот почему те, кто следует путём Отца Небесного и есть воистину Его достойные сыновья.
«БЛАЖЕННЫ ГОНИМЫЕ ЗА ПРАВЕДНОСТЬ: ИБО ИМ БУДЕТ ЦАРСТВО НЕБЕСНОЕ ».
Легко быть праведным, когда всё в жизни гладко, но когда приходит время испытаний, трудно держаться праведности.
Ибо чем более праведен человек,ТЕМ БОЛЬШЕ ПОТЕРЬ ЕМУ ПРИХОДИТСЯ ПЕРЕТЕРПЕТЬ, и, несмотря на то, что, по видимости, никакой выгоды от этого нет, награда праведному – это в конечном итоге рай на небе.
«БЛАЖЕННЫ ВЫ, КОГДА ЛЮДИ БУДУТ ПОНОСИТЬ ВАС, И ПРЕСЛЕДОВАТЬ ВАС, И СКАЖУТ ВСЁ ЗЛОЕ ПРО ВАС НАПРАСНО ИЗ-ЗА МЕНЯ.
ВОЗРАДУЙТЕСЬ, И БУДЬТЕ В ВЕЛИКОЙ РАДОСТИ: ИБО ВЕЛИКАЯ ВАША НАГРАДА НА НЕБЕСАХ.
ИБО ТАКОВЫМИ ЖЕ ПРЕСЛЕДУЕМЫМИ БЫЛИ ПРОРОКИ ПЕРЕД ВАМИ ».
Этот совет даётся не только последователям Христа, но в особенности мюридам, муршид которых – носитель послания.
Это значит, что они могут показать себя достойными только тогда, когда их вера в учение своего учителя будет настолько велика, что они не отступятся от него и от его учения ни при каких обстоятельствах, и покорно претерпят все гонения через невежество людей; поскольку так было и так всегда будет с каждым, кто даёт послание истины.
Hazrat Inayat Khan
In 1954, HH The 16THGyalwang Karmapa travelled to Beijing with His Holiness the Dalai Lama and other senior Lamas for talks with the communist government. Although the talks did not secure Tibetan autonomy, the trip did offer an opportunity for senior Tibetan Lamas to develop personal relationships with other Lamas of different sects that would have a lasting impact once Tibetans went into exile.
The 16TH Karmapa also created an unusual connection with a young communist cadre assigned to watch him in Beijing. One day the official entered the Gyalwang Karmapa's room, but saw only bright sunlight shining on the cushion where the 16TH Gyalwang Karmapa usually sat. he asked where the Dharma King has gone, but the chamberlain told him that the Karmapa had not left his room. The cadre re-entered, and saw him seated on his usual spot. When he noted that the room had no windows that admitted direct sunlight, this ardent communist spontaneously generated faith in the Dharma and the Gyalwang Karmapa.
From the book "Dharma King – The Life of The 16Th Gyalwang Karmapa in Images", KTD Publications & Altruism Press (Drophen Tsuglag), ISBN 978-1934608494
The 16TH Karmapa also created an unusual connection with a young communist cadre assigned to watch him in Beijing. One day the official entered the Gyalwang Karmapa's room, but saw only bright sunlight shining on the cushion where the 16TH Gyalwang Karmapa usually sat. he asked where the Dharma King has gone, but the chamberlain told him that the Karmapa had not left his room. The cadre re-entered, and saw him seated on his usual spot. When he noted that the room had no windows that admitted direct sunlight, this ardent communist spontaneously generated faith in the Dharma and the Gyalwang Karmapa.
From the book "Dharma King – The Life of The 16Th Gyalwang Karmapa in Images", KTD Publications & Altruism Press (Drophen Tsuglag), ISBN 978-1934608494
~Chögyam Trungpa Rinpoche✨🌺
NO WATCHER
Nobody is being aware of anything, but itself. The razor blade cuts itself. The sun shines by itself. Fire burns by itself. Water flows by itself. Nobody watches.
.
NO WATCHER
Nobody is being aware of anything, but itself. The razor blade cuts itself. The sun shines by itself. Fire burns by itself. Water flows by itself. Nobody watches.
.
Forwarded from ШЕН
~Paltrul Rinpoche✨🌺
I LIKE SUFFERING
I don’t like happiness, I like suffering:
If I am happy, the five poisons increase.
If I suffer, my past bad karma is exhausted.
I don’t value high positions, I like low ones.
If I am important, my pride and jealousy increase;
If I am lowly, I relax and my spiritual practice grows.
The lowest place is the seat of the saints of the past.
Quoted in the book :
"The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva"
.
I LIKE SUFFERING
I don’t like happiness, I like suffering:
If I am happy, the five poisons increase.
If I suffer, my past bad karma is exhausted.
I don’t value high positions, I like low ones.
If I am important, my pride and jealousy increase;
If I am lowly, I relax and my spiritual practice grows.
The lowest place is the seat of the saints of the past.
Quoted in the book :
"The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva"
.
As all of you may know, a 10-day Mani recitation retreat has been held annually in Rinchen Ling Monastery of Nepal during the past several years. However, given the Covid-19 pandemic and the restrictions that follow, it is no longer possible for everyone to come together physically and participate in this Drubchen as before.
In order to ensure that everyone still has the wonderful opportunity to participate in this auspicious event, we are pleased to announce that it will be conducted online this year.
As the esteemed Rinpoches and Lamas are going to be in a retreat from 23-29 Dec 2020, this online mani Drubchen is therefore scheduled to be from 25 -29 Dec 2020. During which, we are very honoured to have H.E. Nubpa Rinpoche impart his precious teachings in every first session of the Drubchen from 8-9 am ( Nepal Standard Time ).
All are welcome to join this inaugural online event on Zoom and Facebook at the following schedule ( Kindly note that the timing is Nepal Standard Time ) :
Session 1 :
8:00 - 10:00 am : Teaching and Chanting
Session 2 :
2:00 - 3:30 pm : Chanting
Session 3 :
7:00-8:30 pm : Chanting and Dedication.
To register, for zoom ID email with your contact number to dkrinchenling@gmail.com or enquiry@dkomcentre.org.sg or drigungkagyu@yahoo.com
For those residing in the US or Europe, there will also be a chanting session by Rinchen Ling Monastery from 2:00-4:00 pm ( New York Time ) from Dec 25 - 29 2020.
To register, email
Ksonam108@ gmail.com
过去数年，尼泊尔仁钦林寺每年都会举办为期10天的玛尼闭关法会。有鉴于冠病19大流行带来的种种限制，今年无法像以往一样让大家亲临寺庙共修。
然而，为了确保大家仍然有机会参与这个殊胜的活动，我们今年将把闭关法会搬到线上举行。
尊敬的仁波切们和喇嘛们将从2020年12月23日开始闭关至29日，而闭关法会将于12月25日至29日通过网络开放给佛友们参加。在此期间，我们很荣幸邀得尊贵的努巴仁波切每天在法会的第一座（尼泊尔时间早上8时至9时）授予珍贵的开示。
欢迎大家按照以下时间表通过Zoom和面簿参与首届玛尼网络闭关法会（注：以下时间为尼泊尔时间）：
第一座：
8:00 - 10:00 am :开示和持咒
第二座：
2:00 - 3:30 pm :持咒
第三座：
7:00-8:30 pm :持咒和回向
如欲报名参加，请将联络号码电邮至
dkrinchenling@gmail.com enquiry@dkomcentre.org.sg
drigungkagyu@yahoo.com
居住在美国或欧洲的佛友，可从2020年12月25日至29日下午2时至4时（纽约时间）参与持咒。
In order to ensure that everyone still has the wonderful opportunity to participate in this auspicious event, we are pleased to announce that it will be conducted online this year.
As the esteemed Rinpoches and Lamas are going to be in a retreat from 23-29 Dec 2020, this online mani Drubchen is therefore scheduled to be from 25 -29 Dec 2020. During which, we are very honoured to have H.E. Nubpa Rinpoche impart his precious teachings in every first session of the Drubchen from 8-9 am ( Nepal Standard Time ).
All are welcome to join this inaugural online event on Zoom and Facebook at the following schedule ( Kindly note that the timing is Nepal Standard Time ) :
Session 1 :
8:00 - 10:00 am : Teaching and Chanting
Session 2 :
2:00 - 3:30 pm : Chanting
Session 3 :
7:00-8:30 pm : Chanting and Dedication.
To register, for zoom ID email with your contact number to dkrinchenling@gmail.com or enquiry@dkomcentre.org.sg or drigungkagyu@yahoo.com
For those residing in the US or Europe, there will also be a chanting session by Rinchen Ling Monastery from 2:00-4:00 pm ( New York Time ) from Dec 25 - 29 2020.
To register, email
Ksonam108@ gmail.com
过去数年，尼泊尔仁钦林寺每年都会举办为期10天的玛尼闭关法会。有鉴于冠病19大流行带来的种种限制，今年无法像以往一样让大家亲临寺庙共修。
然而，为了确保大家仍然有机会参与这个殊胜的活动，我们今年将把闭关法会搬到线上举行。
尊敬的仁波切们和喇嘛们将从2020年12月23日开始闭关至29日，而闭关法会将于12月25日至29日通过网络开放给佛友们参加。在此期间，我们很荣幸邀得尊贵的努巴仁波切每天在法会的第一座（尼泊尔时间早上8时至9时）授予珍贵的开示。
欢迎大家按照以下时间表通过Zoom和面簿参与首届玛尼网络闭关法会（注：以下时间为尼泊尔时间）：
第一座：
8:00 - 10:00 am :开示和持咒
第二座：
2:00 - 3:30 pm :持咒
第三座：
7:00-8:30 pm :持咒和回向
如欲报名参加，请将联络号码电邮至
dkrinchenling@gmail.com enquiry@dkomcentre.org.sg
drigungkagyu@yahoo.com
居住在美国或欧洲的佛友，可从2020年12月25日至29日下午2时至4时（纽约时间）参与持咒。
10 декабря 2020 г. Его Святейшество Далай-лама дарует онлайн-учения по сочинениям Чже Цонкапы «Восхваление взаимозависимого происхождения» (тендрел топа) и «Краткий ламрим» (ламрим дудон).
Приблизительное время трансляции: 6:30–7:30 утра (мск).
Страницы трансляции: https://ru.dalailama.com/live и http://savetibet.ru/2020/12/09/dalai-lama-livestream.html
Приблизительное время трансляции: 6:30–7:30 утра (мск).
Страницы трансляции: https://ru.dalailama.com/live и http://savetibet.ru/2020/12/09/dalai-lama-livestream.html
The 14th Dalai Lama
The Office of His Holiness The Dalai Lama | The 14th Dalai Lama
The Official Website of The Office of His Holiness the 14th Dalai Lama