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<![CDATA[]]> http://www.mahashanti.org.my/lv/blog/ EN Mon, 05 Jul 2021 06:37:00 +0000 Incomedia WebSite X5 Pro <![CDATA[Miscellaneous Topics]]> imblog ]]> Mon, 05 Jul 2021 06:37:00 GMT http://www.mahashanti.org.my/lv/blog/?miscellaneous-topics http://www.mahashanti.org.my/lv/blog/rss/000000009 <![CDATA[10th Day]]> imblog

[10:42, 18/07/2021] Vajra Guru Yogi Tan:

Then Mahamati asked the Blessed One: Pray tell us how many kinds of disciples there are?

The Blessed One replied: There are as many kinds of disciples as there are individuals, but for convenience they may be divided into two groups: disciples of the lineage of the Arhats, and disciples known as Bodhisattvas. Disciples of the lineage of the Arhats may be considered under two aspects: First, according to the number of times they will return to this life of birth-and-death; and second, according to their spiritual progress. Under the first aspect, they may be subdivided into three groups: The “Stream-entered,” the “Once-returning,” and the “Never-returning.”

The Stream-entered are those disciples, who having freed themselves from the attachments to the lower discriminations and who have cleansed themselves from the twofold hindrances and who clearly understand the meaning of the twofold ego-less-ness, yet who still cling to the notion of individuality and generality and to their own ego-ness

They will be reborn seven times, or five times, or three times,

before they will be able to pass the sixth stage.

The Once-returning are the Arhats, and the Never-returning are the Bodhisattvas who have reached the seventh stage.

The reasons for these gradations is because of their attachment to the three degrees of false-imagination: namely, faith in moral practices, doubt, and the view of their individual personality. When these three hindrances are overcome, they will be able to attain the higher stages

As for the Once-returning Arhats

where in one more rebirth they will be able to put an end to the clinging to their own self-interests.

Free from this burden of error and its attachments, the passions will no more assert themselves and the hindrances will be cleared away forever.

[11:54, 18/07/2021]

There are fetters, but I am disengaged from them.” His is a double fault: he both denounces the vices of the ego, and still cling to its fetters.

So long as he continues to discriminate notions of Dhyana, Dhyana practice, subjects for Dhyana, right-knowledge and truth, there is a bewildered state of mind;

he has not attained perfect emancipation.

Emancipation comes with the acceptance of imageless-ness.

Not until all discrimination is abandoned is there perfect emancipation.

Thus the Arhats, master of the Dhyanas, participating in the Samádhis, but unsupported by the Buddhas yields to the entrancing bliss of the Samádhis – and passes to his Nirvana.

Disciples and masters and Arhats may ascend the stages up to the sixth.

Perfect tranquilization is possible only with the seventh stage.

Nirvana is possible at the sixth stage, they pass into their Nirvana, but it is not the Nirvana of the Buddhas.

Om Ah Hum Sangha happy Lankavatara retreat.

Pls go through ch 11,12,13.

The Tathágata is not a non-entity nor is he to be conceived as other things are as neither born nor disappearing,

nor is he subject to causation, not is he without significance;

yet I refer to him as “The Un-born.”

There is yet another name for the Tathágata. “The Mind-appearing One” (Manomayakaya) which his Essence-body assumes at will in the transformations incident to his work of emancipation.

This is beyond the understanding of common disciples and masters and even beyond the full comprehension of those Bodhisattvas who remain in the seventh stage.

They address me by different names not realizing that they are all names of the one Tathágata.

Some recognize me as Tathágata, some as the self-existent one, some as Gautama the Ascetic, some as Buddha. Then there are others who recognize me as Brahma, as Vishnu, as Ishvara; some see me as Sun, as Moon; some as a reincarnation of the ancient sages; some as one of “ten powers”; some as Rama, some as Indra, and some as Varuna. Still there are others who speak of me as The Un-born, as Emptiness, as “Suchness,” as Truth, as Reality, as Ultimate Principle; still there are others who see me as Dharmakaya, as Nirvana, as the Eternal; some speak of me as sameness, as non-duality, as un-dying, as formless; some think of me as the doctrine of Buddha-causation, or of Emancipation, or of the Noble Path; and some think of me as Divine Mind and Noble Wisdom. Thus in this world and in other worlds am I known by these uncounted names, but they all see me as the moon is seen in the water. Though they all honor, praise and esteem me, they do not fully understand the meaning and significance of the words they use; not having their own self-realization of Truth they cling to the words of their canonical books, or to what has been told to them, or to what they have imagined, and fail to see that the name they are using is only one of the many names of the Tathágata. In their studies they follow the mere words of the text vainly trying to gain the true meaning, instead of having confidence in the one “text” where self-confirming Truth is revealed, that is, having confidence in the self-realization of noble Wisdom.

That which is beyond all reasoning, — that is the Tathágata. The self-nature of Tathágata-hood is far removed from all predicates and measurements; the self-nature of Tathágata-hood is Noble Wisdom.

Tathágatas are neither permanent nor impermanent

as long as there is discrimination there will be the notion of permanency and impermanency; when discrimination is done away with, Noble Wisdom, which is based on the significance of solitude, will be established.

Transcendental Intelligence rising with the attainment of enlightenment is of a permanent nature. This Truth-essence, which is discoverable in the enlightenment of all who are enlightened, is realizable as the regulative and sustaining principle of Reality, which forever abides. The Transcendental Intelligence attained intuitively by the Tathágatas by their self-realization of Noble Wisdom, is a realization of their own self-nature, in this sense the Tathágatas are permanent.

The eternal-unthinkable of the Tathágatas is the “Suchness” of noble Wisdom realized within themselves. It is both eternal and beyond thought. It conforms to the idea of a cause and yet is beyond existence and non-existence. Because it is the exalted state of Noble-Wisdom, it has its own character. Because it is the cause of highest Reality, it is its own causation. Its eternality is not derived from reasoning’s based on external notions of being and non-being, nor of eternality nor non-eternality. Being classed under the same head as space, cessation, Nirvana, it is eternal. Because it has nothing to do with existence and non- existence, it is no creator; because it has nothing to do with creation, nor with being and non-being, but is only revealed in the exalted state of noble Wisdom, it is truly eternal.

When the twofold passions are destroyed, and the twofold hindrances are cleared away, and the twofold ego-less-ness is fully understood, and the inconceivable transformation death of the Bodhisattva is attained – that which remains is the self-nature of the Tathágatas.

When the teachings of the Dharma are fully understood and are perfectly realized by the disciples and masters that which is realized in their deepest consciousness is their own Buddha-nature revealed as Tathágata.

Tathágata has uttered no word nor ever will utter a word

Noble Wisdom; there is no more, no less, no difference, and all the Tathágatas bear witness that the state of self-realization is free from words and discriminations and has nothing to do with the dualistic way of speaking, that is, all beings receive the teachings of the Tathágatas through self-realization of Noble Wisdom, not though words of discrimination

There has always been an eternally abiding reality.

The “substance” of Truth (Dharmadhatu) abides forever whether a Tathágata appears in the world or not.

So does the Reason of all things (dharmata) eternally abide;

so does Reality (paramartha) abide and keep its order.

What has been realized by myself and all other Tathágatas is this Reality (Dharmakaya),

the eternally abiding self-orderliness of Reality; the “Suchness” (tathata) of all things;

the realness of things (bhutata);

Noble Wisdom, which is Truth itself.

The sun radiates its splendor spontaneously on all alike and with no words of explanation;

in like manner do the Tathágatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike.

For these reasons is it stated by …

Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha

The Nirmana-Buddha symbolizes the principles of differentiation and integration by reason of which all component things are distributed,

all complexities simplified, all thoughts analyzed;

at the same time it symbolizes the harmonizing, unifying power of sympathy and compassion;

it removes all obstacles,

it harmonizes all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings the Bodhisattvas and Tathágatas assume bodies of transformation and employ many skilful devices, this is the work of the Nirmana-Buddha.

For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realizable

Nishyanda-Buddha symbolizes the emergence of the principles of intellection and compassion but as yet undifferentiated and in perfect balance, potential but un-manifest. Looked at from the in-going side of the Bodhisattva, Nishyanda-Buddha is seen in the glorified bodies of the Tathágatas; looked at from the fourth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathágatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya.

Dharmata-Buddha is Buddhahood in its self-nature of perfect oneness in whom absolute Tranquility prevails. As noble Wisdom, Dharmata-Buddha transcends all differentiated knowledge, is the goal of intuitive self-realization, and is the self-nature of the Tathágatas. As Noble Wisdom, Dharmata-Buddha is the ultimate Principle of Reality from which all things derive their being and truthfulness, but which in itself transcends all predicates. Dharmata-Buddha is the central sun, which holds all, illumines all. Its inconceivable Essence is made manifest in the “out-flowing” glory of Nishyanda-Buddha and in the transformations of the Nirmana-Buddha

Dharmakaya

the Truth-body, or the Truth-principle of ultimate Reality (Paramartha). This Ultimate Principle of Reality may be considered as it is manifested under seven aspects:

First, as Citta-gocara,

Second, as Jnana

Third as Dristi,

Fourth, appears as the integrating principle of charity and sympathy.

Fifth, where the interests of heart transcend those of the mind,

it appears as the principle of compassion and self-giving. Sixth, in the spiritual realm where the Bodhisattvas attain Buddhahood, it appears as the principle of perfect Love (Karuna)

Seventh as Prajna it is the active aspect of the Ultimate Principle wherein both the forth going and the in-coming principles are alike implicit and potential, and wherein both Wisdom and Love are in …

Nirvana, is used with many different meanings, by different people, but these people may be divided into four groups: There are people who are suffering, or who are afraid of suffering, and who think of Nirvana; there are philosophers who try to discriminate Nirvana; there are the class of disciples who think of Nirvana in relation to themselves; and finally there is the Nirvana of the Buddhas.

how the Bodhisattvas are given assurance of Nirvana? And what is the Nirvana of the Bodhisattvas?

The Blessed One replied: Mahamati, this assurance is not an assurance of numbers nor logic; it is not the mind that is to be assured but the heart. The Bodhisattva’s assurance comes with the unfolding insight that follows passion hindrances cleared away, knowledge hindrance purified, and ego-less-ness clearly perceived and patiently accepted. As the mortal-mind ceases to discriminate, there is no more thirst for life, no more sex-lust, no more thirst for learning, no more thirst for eternal life; with the disappearance of these fourfold thirsts, there is no more accumulation of habit-energy; with no more accumulation of habit-energy the defilements on the face of the Universal Mind clear away, and the Bodhisattva attains self-realization of Noble Wisdom that is the heart’s assurance of Nirvana.

Transformation-Buddhas teach a doctrine of Nirvana to meet conditions as they find them and to give encouragement to the timid and selfish.

The Dharma, which establishes the Truth of Noble Wisdom, belongs to the realm of the Dharmata-Buddha. To the Bodhisattvas to the seventh and eighth stages, Transcendental Intelligence is revealed by the Dharmata-Buddha and the Path is pointed out to them, which they are to follow. In the perfect self-realization of Noble Wisdom that fallows the inconceivable transformation death of the Bodhisattva’s individualized will-control, he no longer lives unto himself, but the life that he lives thereafter is the Tathágata’s universalized life as manifested in its transformations. In this perfect self-realization of Noble Wisdom the Bodhisattva realizes that for the Buddhas there is no Nirvana.

The Tathágata’s Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where, recognizing the nature of the self-mind, one no longer cherishes the dualisms of discrimination; is where there is no more thirst nor grasping; is where there is no more attachment to external things.

Nirvana is where the Bodhisattva stages are passed one after another

There are two classes of those who may not enter the Nirvana of the Tathágatas:

there are those who have abandoned the Bodhisattva ideals, saying,

they are not in conformity with the sutras, the codes of morality, nor with emancipation.

Then there are the true Bodhisattvas who, on account of their original vows made for the sake of all beings, saying, “So long as they do not attain Nirvana, I will not attain it for myself,” voluntarily keep themselves out of Nirvana.

But no beings are left outside by the will of the Tathágatas;

some day each and every one will be influenced by the wisdom and love of the Tathágatas of Transformation to lay up a stock of merit and ascend the stages.

But, if they only realized it, they are already in the Tathágata’s Nirvana for, in Noble Wisdom, all things are in Nirvana from the beginning.

[10:42, 18/07/2021] Vajra Guru Yogi Tan:

Kemudian Mahamati bertanya kepada Sang Bhagavā: Tolong beri tahu kami ada berapa jenis murid?

Sang Bhagavā menjawab: Ada banyak jenis murid sebanyak individu, tetapi untuk memudahkan mereka bisa dibagi menjadi dua kelompok: murid dari garis keturunan Arahat, dan murid yang dikenal sebagai Bodhisattva. Murid dari garis keturunan Arahat bisa dipertimbangkan dalam dua aspek: Pertama, menurut berapa kali mereka akan kembali ke kehidupan kelahiran dan kematian ini; dan kedua, menurut kemajuan spiritual mereka. Di bawah aspek pertama, mereka bisa dibagi lagi menjadi tiga kelompok: “Pemasuk-arus”, “Yang-kembali-Sekali”, dan “Yang-Tidak-Kembali.”

Pemasuk-Arus adalah para murid, yang telah membebaskan diri dari keterikatan pada diskriminasi yang lebih rendah dan yang telah membersihkan diri mereka dari dua rintangan dan yang memahami dengan jelas arti dari dua-ketanpa-egoan, namun yang masih melekat pada gagasan individualitas dan generalitas dan keegoan mereka sendiri

Mereka akan terlahir kembali tujuh kali, atau lima kali, atau tiga kali,

sebelum mereka dapat melewati tahap keenam.

Yang-Kembali-Sekali adalah para Arahat, dan Yang-Tidak-Kembali adalah Bodhisattva yang telah mencapai tingkat ketujuh.

Alasan perubahan bertahap ini adalah karena keterikatan mereka pada tiga derajat imajinasi palsu: yaitu, keyakinan pada praktik moral, keraguan, dan pandangan tentang kepribadian masing-masing. Ketika ketiga rintangan ini diatasi, mereka akan dapat mencapai tingkat yang lebih tinggi.

Adapun Arahat yang Kembali Sekali, di mana dalam satu kelahiran kembali mereka akan bisa mengakhiri kemelekatan pada kepentingan diri mereka sendiri.

Bebas dari beban kesalahan dan keterikatannya, nafsu tidak akan lagi memaksakan dirinya dan rintangan akan disingkirkan selamanya.

“Ada belenggu, tetapi saya terlepas darinya.” Kesalahannya ganda: dia sama-sama mencela sifat buruk ego, dan masih melekat pada belenggunya.

Selama dia terus mendiskriminasi pengertian tentang Dhyana, praktik Dhyana, subjek untuk Dhyana, pengetahuan benar dan kebenaran, ada keadaan pikiran yang bingung;

dia belum mencapai pembebasan sempurna.

Pembebasan datang dengan penerimaan ke-tanpa citra-an.

Tidak sampai semua diskriminasi ditinggalkan, barulah ada pembebasan sempurna.

Demikianlah para Arahat, Guru para Dhyana, yang berpartisipasi dalam Samādhi, tetapi tidak didukung oleh para Buddha, menghasilkan kebahagiaan Samādhi-samādhi yang memikat – dan menuju Nirvana-nya.

Murid dan Guru dan Arahat dapat naik ke tingkat ke-6.

Ketenangan sempurna hanya mungkin pada tahap ke-7.

Nirvana dimungkinkan pada tahap ke-6, mereka masuk ke Nirvana-nya, tetapi itu bukan Nirvana para Buddha.

Om Ah Hum Sangha, Selamat retret Lankavatara

Silakan membaca Bab 11, 12, 13

Tathagata bukanlah non-entitas juga tidak dianggap sebagai hal-hal lain yang tidak lahir maupun tidak lenyap,

ia juga tidak tunduk pada sebab-akibat,ia juga bukan tanpa makna; namun Aku menyebutnya sebagai “Yang Tidak Lahir”.

Masih ada nama lain untuk Tathagata. “Yang Muncul dengan Pikiran” (Manomayakaya) di mana tubuh-Intinya bisa bekerja sesuai keinginan dalam peristiwa transformasi pada tugas pembebasannya.

Ini di luar pemahaman para murid dan guru biasa dan bahkan di luar pemahaman penuh para Bodhisattva yang berada di tingkat ketujuh.

Mereka memanggil-Ku dengan nama yang berbeda tanpa menyadari bahwa mereka semua adalah nama dari Tathagata.

Beberapa orang mengenali-Ku sebagai Tathagata, beberapa sebagai keberadaan-diri, beberapa sebagai Pertapa Gautama, beberapa sebagai Buddha. Lalu ada orang lain yang mengakui-Ku sebagai Brahma, sebagai Wisnu, sebagai Ishvara; beberapa melihat-Ku sebagai Matahari, sebagai Bulan; beberapa sebagai reinkarnasi dari orang bijak kuno; beberapa sebagai salah satu dari "sepuluh kekuatan"; beberapa sebagai Rama, beberapa sebagai Indra, dan beberapa sebagai Varuna. Masih ada orang lain yang berbicara tentang-Ku sebagai Yang Tidak Lahir, sebagai ke-Sunyata-an, sebagai “Tathata”, sebagai Kebenaran, sebagai Realitas, sebagai Prinsip Akhir; masih ada orang lain yang melihat saya sebagai Dharmakaya, sebagai Nirvana, sebagai Yang Abadi; beberapa berbicara tentang saya sebagai kesamaan, sebagai tanpa-dualitas, sebagai yang tidak mati, sebagai tanpa bentuk; beberapa orang menganggap saya sebagai doktrin penyebab-Buddha, atau pembebasan, atau Jalan Mulia; dan beberapa orang menganggap saya sebagai Pikiran Ilahi dan Kebijaksanaan Mulia. Demikianlah di dunia ini dan di dunia lain Aku dikenal dengan nama-nama yang tak terhitung ini, tetapi mereka semua melihat saya seperti bulan terlihat di dalam air. Meskipun mereka semua menghormati, memuji dan menghargai-Ku, mereka tidak sepenuhnya memahami arti dan arti dari kata-kata yang mereka gunakan; tidak memiliki realisasi diri tentang Kebenaran, mereka berpegang teguh pada kata-kata dari buku kitab mereka, atau pada apa yang telah diberitahukan kepada mereka, atau pada apa yang mereka bayangkan, dan gagal untuk melihat bahwa nama yang mereka gunakan hanyalah salah satu dari banyak nama Tathagata. Dalam pelajaran mereka, mereka hanya mengikuti kata-kata dari teks dengan sia-sia mencoba untuk mendapatkan makna yang sebenarnya, alih-alih memiliki keyakinan pada satu "teks" di mana Kebenaran yang menegaskan-diri terungkap, yaitu, memiliki keyakinan pada realisasi diri dari Kebijaksanaan Mulia.

apa yang melampaui semua penalaran, — itulah Sang Tathagata. Sifat Alami-diri ke-Tathagata-an jauh dari segala predikat dan ukuran; sifat alami-diri ke-Tathagata-an adalah Kebijaksanaan Mulia.

Tathagata bukanlah ke-kekal-an atau ke-tidak kekal-an

selama ada diskriminasi akan ada gagasan tentang kekekalan dan ketidakkekalan; ketika diskriminasi dihilangkan dengan Kebijaksanaan Mulia, yang didasarkan pada pentingnya kesunyian, akan terbangun.

Kecerdasan Transendental yang muncul dengan pencapaian pencerahan akan sifat alami kekekalan. Inti-Kebenaran ini, yang dapat ditemukan dalam pencerahan semua yang tercerahkan, dapat diwujudkan sebagai yang mengatur dan mendukung prinsip Realitas, yang selamanya ada. Kecerdasan Transendental yang dicapai secara intuitif oleh para Tathagata melalui realisasi-diri dari Kebijaksanaan Mulia, adalah realisasi dari sifat alami-diri mereka sendiri, dalam pengertian ini para Tathagata bersifat kekal.

Ketika kedua nafsu dihancurkan, dan kedua rintangan disingkirkan, dan kedua ke-tanpa ego-an dipahami sepenuhnya, dan transformasi kematian Bodhisattva yang tak terbayangkan dircapai – yang tersisa adalah sifat alami-diri para Tathagata.

Ketika ajaran Dharma sepenuhnya dipahami dan disadari dengan sempurna oleh para siswa dan guru, maka yang direalisasikan dalam kesadaran pikiran terdalam mereka adalah Inti-Buddha mereka sendiri yang terungkap sebagai Tathagata.

Tathagata tidak mengucapkan sepatah kata pun atau tidak akan pernah mengucapkan sepatah kata pun

Kebijaksanaan Mulia; tidak ada lebih, tidak kurang, tidak ada perbedaan, dan semua Tathagata bersaksi bahwa keadaan realisasi diri bebas dari kata-kata dan diskriminasi dan tidak ada hubungannya dengan cara bicara dualistik, yaitu, semua makhluk menerima ajaran Tathagata melalui realisasi diri dari Kebijaksanaan Mulia, bukan melalui kata-kata dari diskriminasi

selalu ada realitas yang abadi.

“Hakekat” Kebenaran (Dharmadhatu) tetap ada selamanya baik Tathagata muncul di dunia atau tidak.

Begitu pula Alasan dari segala sesuatu (Dharmata) selamanya ada;

begitu juga Realitas (Paramartha) mematuhi dan menjaga keteraturannya.

Apa yang telah direalisasikan oleh-Ku sendiri dan semua Tathagata lainnya adalah Realitas (Dharmakaya),

keteraturan-diri yang abadi dari Realitas; "Tathata" dari segala sesuatu;

realitas segala sesuatu (Bhutata);

Kebijaksanaan Mulia, yaitu Kebenaran itu sendiri.

Matahari memancarkan kemegahannya secara spontan pada semua dan tanpa kata-kata penjelasan;

dengan cara yang sama para Tathagata memancarkan Kebenaran Kebijaksanaan Mulia tanpa bantuan kata-kata dan kepada semua.

Untuk alasan inilah Aku menyatakan bahwa dari malam pencerahan hingga malam Parinirvana Tathagata,

Ia tidak mengucapkan, Ia tidak akan mengucapkan, satu patah kata pun.

Dan hal yang sama berlaku untuk semua Buddha.

Dharmata-Buddha, Nishyanda-Buddha dan Nirmana-Buddha

Nirmana-Buddha melambangkan prinsip-prinsip perbedaan dan integrasi dengan alasan yang semua komponen hal disebarkan,

semua kerumitan disederhanakan, semua pikiran dianalisis;

pada saat yang sama melambangkan keharmonisan, menyatukan kekuatan simpati dan cinta kasih;

melenyapkan semua rintangan,

itu menyelaraskan semua perbedaan, itu membawa ke dalam Ketunggalan sempurna segala ketidakharmonisan. Untuk pembebasan semua makhluk, para Bodhisattva dan Tathagata mengambil tubuh transformasi dan menggunakan banyak perangkat terampil, ini adalah pekerjaan Nirmana-Buddha.

Untuk pencerahan para Bodhisattva dan pendukung mereka di sepanjang tahapan, Yang Tak Terbayangkan direalisasikan.

Nishyanda-Buddha melambangkan munculnya prinsip-prinsip intelek dan cinta kasih tetapi belum dibedakan dan dalam keseimbangan sempurna, berpotensi tetapi tidak termanifestasikan. Dilihat dari sisi masuk Bodhisattva, Nishyanda-Buddha terlihat dalam tubuh mulia para Tathagata; dilihat dari keempat Kebuddhaan, Nishyanda-Buddha terlihat dalam kepribadian para Tathagata yang memancar, siap dan bersemangat untuk memanifestasikan Cinta dan Kebijaksanaan yang menjadi sifat Dharmakaya.

Dharmata-Buddha adalah ke-Buddha-an dalam sifat alami-diri dari ketunggalan sempurna di mana Ketenangan mutlak berlaku. Sebagai Kebijaksanaan Mulia, Dharmata-Buddha melampaui semua pengetahuan yang berbeda, adalah tujuan dari realisasi-diri yang intuitif, dan merupakan sifat alami-diri dari para Tathagata. Sebagai Kebijaksanaan Mulia, Dharmata-Buddha adalah Prinsip Realitas tertinggi dimana segala sesuatu memperoleh keberadaan dan kebenarannya, tetapi yang dengan sendirinya melampaui semua predikat. Dharmata-Buddha adalah pusat matahari, yang memegang semua, menerangi semua. Intinya yang tak terbayangkan dimanifestasikan dalam kemuliaan “kebocoran” dari Nishyanda-Buddha dan dalam transformasi Nirmana-Buddha.

Dharmakaya

Tubuh-Kebenaran, atau prinsip-Kebenaran dari Realitas tertinggi (Paramartha). Prinsip Realitas Tertinggi ini dapat dipertimbangkan dimanifestasikan dalam tujuh aspek:

Pertama, sebagai Citta-gocara,

Kedua, sebagai Jnana

Ketiga sebagai Dristi,

Keempat, muncul sebagai prinsip integrasi kedermawanan dan simpati.

Kelima, di mana kepentingan hati melampaui kepentingan pikiran,

itu muncul sebagai prinsip cinta kasih dan pemberian diri.

Keenam, di alam spiritual di mana para Bodhisattva mencapai Kebuddhaan, itu muncul sebagai prinsip Cinta Kasih Sempurna (Karuna)

Ketujuh sebagai Prajna, ini adalah aspek aktif dari Prinsip Tertinggi di mana prinsip-prinsip yang keluar dan yang datang sama-sama tersirat dan potensial, dan di mana Kebijaksanaan dan Cinta …

Nirvana, diartikan dengan banyak makna yang berbeda, oleh orang yang berbeda, tetapi orang-orang ini dapat dibagi menjadi empat kelompok: Ada orang yang menderita, atau yang takut menderita, dan yang memikirkan Nirvana; ada filsuf yang mencoba membedakan Nirvana; ada kelompok siswa yang memikirkan Nirvana dalam hubungannya dengan diri mereka sendiri; dan akhirnya ada Nirvana para Buddha.

bagaimana para Bodhisattva diberikan jaminan atas Nirvana? Dan apakah Nirvana para Bodhisattva itu?

Sang Bhagavān menjawab: Mahamati, jaminan ini bukan sebuah jaminan angka atau logika; bukan pikiran yang harus diyakinkan tetapi hati. Jaminan Bodhisattva datang dengan membuka wawasan yaitu dengan dibersihkannya penghalang nafsu keinginan, dimurnikan penghalang pengetahuan, dan dipahaminya dengan jelas dan diterima dengan sabar ke-tanpa-ego-an. Ketika pikiran fana berhenti mendiskriminasi, tidak ada lagi kehausan akan kehidupan, tidak ada lagi nafsu seks, tidak ada lagi kehausan untuk belajar, tidak ada lagi kehausan akan kehidupan kekal; dengan lenyapnya empat kehausan ini, tidak ada lagi akumulasi energi-kebiasaan; dengan tidak adanya lagi akumulasi energi-kebiasaan, kekotoran-kekotoran batin di wajah Pikiran Universal dibersihkan, dan Bodhisattva mencapai realisasi diri dari Kebijaksanaan Mulia yang merupakan jaminan hati akan Nirvana.

Transformasi-Buddha mengajarkan doktrin Nirvana untuk memenuhi kondisi saat mereka menemukannya dan untuk memberikan semangat kepada yang pemalu dan egois.

Dharma, yang membangun Kebenaran Kebijaksanaan Mulia, termasuk dalam ranah Dharmata-Buddha. Kepada para Bodhisattva tingkat ketujuh dan kedelapan, Kecerdasan Transendental diungkapkan oleh Dharmata-Buddha dan Jalan ditunjukkan kepada mereka, yang harus mereka ikuti. Dalam realisasi-diri yang sempurna dari Kebijaksanaan Mulia yang mengakibatkan kematian transformasi yang tak terbayangkan dari pengendali kehendak individu Bodhisattva, ia tidak lagi hidup untuk dirinya sendiri, tetapi kehidupan yang ia jalani setelahnya adalah kehidupan universal Sang Tathagata sebagaimana dimanifestasikan dalam transformasinya. Dalam realisasi diri sempurna dari Kebijaksanaan Mulia ini, Bodhisattva menyadari bahwa bagi para Buddha tidak ada Nirvana.

Nirvana Sang Tathagata adalah di mana diakui bahwa tidak ada apa pun selain apa yang terlihat dari pikiran itu sendiri; adalah di mana, dengan mengenali sifat alami dari pikiran-diri, seseorang tidak lagi menghargai dualisme atas diskriminasi; di mana tidak ada lagi kehausan atau kemelekatan; di mana tidak ada lagi kemelekatan pada hal-hal eksternal.

Nirvana adalah tempat tahapan Bodhisattva dilalui satu demi satu

Ada dua golongan yang tidak boleh memasuki Nirvana para Tathagata:

Adalah mereka yang telah meninggalkan cita-cita Bodhisattva, dengan mengatakan,

mereka tidak cocok dengan sutra, asas Sila, juga tidak sesuai dengan pembebasan.

Kemudian ada Bodhisattva sejati yang, karena sumpah asli mereka demi semua makhluk, mengatakan, “Selama mereka (para makhluk) tidak mencapai Nirvana, Aku tidak akan mencapainya untuk diri-Ku sendiri,” dengan sukarela menjauhkan diri dari Nirvana.

Tetapi tidak ada makhluk yang ditinggalkan oleh kehendak para Tathagata;

suatu saat nanti setiap dan semua makhluk akan dipengaruhi oleh kebijaksanaan dan cinta kasih para Tathagata dari transformasi untuk mengumpulkan jasa kebajikan dan naik tingkat.

Tetapi, jika saja mereka menyadarinya, mereka sudah berada di Nirvana Tathagata karena, dalam Kebijaksanaan Mulia, segala hal ada di Nirvana sejak awal.

От Ваджра Гуру: Ом А Хум, санга! Щастлив Ланкаватара ритрийт! Моля, прегледайте глави 11, 12 и 13.

Цитати за размисъл от Важдра Гуру:

„ТОГАВА МАХАМАТИ ПОПИТАЛ Благословения: Моля те, кажи ни колко вида последователи* има?

Благословеният отговорил: Има толкова вида последователи, колкото индивидуалности съществуват, но за удобство могат да бъдат разделени на две групи: последователи на потеклото (lineage) на Архатите и последователи, познати като Бодхисатви. Последователите от потеклото на Архатите могат да бъдат считани за такива по два аспекта: Първо, според броя пъти, които те ще се връщат към този живот на раждане и умиране и второ, според техния духовен прогрес. Според първия аспект, те могат да бъдат подразделени на три групи: „Влезли в потока”, „Веднъж завърнали се” и „Никога незавръщащи се”.

„Влезлите в потока“ са тези последователи, които са се освободили от привързаностите към нисшите разграничения, изчистили са се от двойните пречки и ясно разбиращи значението на двойната липса на его, но все още са прикрепени към идеите за индивидуално и общо и към тяхното собствено его. Те ще напреднат до шестия стадий, само за да се поддадат на омайното блаженство на Самадхи. Те ще бъдат преродени седем, пет или три пъти, преди да могат да преминат през шестия стадий. „Веднъж завърнали се“ са Архатите, а „Никога незавръщащи се“ са Бодхисатвите, които са стигнали до седмия стадий.“

„Причината за тази градация е в техните привързаности към трите степени на лъже- въображението, а именно: вяра в моралните практики, съмнение и възгледа за тяхната индивидуална личност. Когато тези три пречки се преодолеят, те ще могат да постигнат и по-високи стадии.“

„Колкото до „веднъж завърналите се” където с още едно прераждане ще могат да сложат край на вкопчването в техните собствени интереси. Свободни от този товар на грешки и привързаности, страстите няма да могат да отстояват себе си и пречките ще бъдат изчистени завинаги.“

„Има окови, но аз съм освободен от тях”. Тяхната грешка е двойна: те хем изобличават пороците на егото, хем се придържат към неговите окови. Докато те продължават да разграничават понятията за медитация със съзерцание (дхяна), медитативна практика, субект на медитация, правилно познание и истина, ще имат объркано състояние на ума – те няма да са постигнали перфектно освобождение. Освобождението идва с приемането на безобразността.“

„Перфектното освобождение е, когато бъдат изоставени всички разграничения.“

„По този начин, Архатът, майсторът на дхяна, участващият в Самадхи, но неподкрепян от Будите, се предава на омайното блаженство на Самадхи и преминава в своята Нирвана. „

„Последователите, майсторите и Архатите могат да се издигнат до шестото ниво.“

„Перфектно успокоение е възможно само на седмо ниво.“

„Нирвана е възможна в шестото ниво, те преминават в своята Нирвана, но тя не е Нирвана на Будите.“

„Татхагата не е нито не-същество, нито може да бъде възприеман като други неща, нито роден, нито изчезващ, нито е предмет на причинно-следствена връзка, нито е без значение, но аз го считам за „Не-родения”. Има още един термин за Татхагата - „Проявяващия ума си” (Маномаякая - Manomayakaya), чието Същинско тяло приема по желание трансформацията, свързана с работата му за освобождение на всички същества. Това е отвъд разбирането на обикновените последователи и учители и дори отвъд пълното разбиране на тези Бодхисатви, които остават в седмото ниво.“

„Те се обръщат към мен с различни имена, неразбирайки, че всички тези имена са на един Татхагата. Някои ме разпознават като Татхагата, други като „Само-съществуващият”, други като Гаутама Аскетикът, други като Буда. Има и други, които ме разпознават като Брахма, Вишну или Ишвара. Някои ме виждат като Слънце, като Луна, други - като преродени древни мъдреци, трети - като една от „дестетте сили”, а други - като Рама, Индра, Варуна. Все още има и такива, които говорят за мен като за „Не-роден”, като за Пустота, за „Това, което е”, за Истината, за Реалността, за Върховния принцип, и все още има такива, които ме виждат като Дармакая, като Нирвана, като Вечния. Други говорят за мен като за еднаквост, за не-двойнственост, не-умиращ, без-формен, а други, като за доктрина на Буда-Причинност или Освобождение или за Върховен път, а други пък за Свят ум или Възвишена мъдрост. По този начин, в този свят и в други светове, аз съм познат под тези неизброими имена, но всички те ме виждат така, както се вижда отражението на луната във водата. Въпреки, че всички те ме почитат, възхваляват и уважават, те не разбират напълно смисъла и значението на думите, които използват. Без да са постигнали собствено пробуждане на Истината, те се хващат за думите от техните канонични книги или към онова, което им е било казано, или за онова, което те са си въобразили, че е, и пропускат да видят, че името, което те ползват, е просто едно от многото имена на Татхагата. В техните учения те следват само думите на текста и напразно се опитват да получат истинското значение , вместо да имат увереност в единия „текст”, където себеутвърждаващата се Истина е разкрита, и тя е да имат увереност в себеосъществяването на Благородната мъдрост.“

]]> Sun, 04 Jul 2021 02:13:00 GMT http://www.mahashanti.org.my/lv/blog/?4th-day-5 http://www.mahashanti.org.my/lv/blog/rss/000000014 <![CDATA[9th Day]]> imblog

Vajra Guru Yogi Tan:

Who am I ?

Where am I?

Where am I heading to ?

Om Ah Hum

Dear Sangha, happy Lankavatara.

pls answer the following:

What is naked awareness?

Has someone created naked awareness ?

What is innate purity?

Is your innate purity pure because of your religious purification rituals or spiritual practices?

Before you practice 5 dissolution

Where are your knowledges and experiences of life ?
After 5 dissolution ,
Do you lost all of them?
Where are they now?

knowledge, consciousness, mind ,wisdom.

How do they relate to each other?

Perfect knowledge and wisdom

Which one is more superior?

What is the difference between knowledge and wisdom?

When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the “Suchness” of Reality.

Transcendental Intelligence is the inner state of self-realization of Noble Wisdom. It is realized suddenly and intuitively as the “turning-about” takes place in the deepest seat of consciousness; it neither enters nor goes out – it is like the moon seen in water. Transcendental Intelligence is not subject to birth or destruction; it has nothing to do with combination or concordance; it is devoid of attachment and accumulation; it transcends all dualistic concepts.

Transcendental Intelligence (Arya-jnana) is not Noble Wisdom (Arya-prajña) itself, only an intuitive awareness of it. Noble Wisdom is a perfect state of imageless-ness; it is the Womb of “Suchness;” it is the all-conserving Divine Mind (Alaya-Vijnana), which in its pure Essence forever abides in perfect patience and undisturbed tranquility.

Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realized in their true and essence nature, its processes of mentation, which are based on particularized ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualized organ like the intellectual-mind, it has that which is much better, direct dependence upon Universal Mind. While intuition does not give information that can be analyzed and discriminated, it gives that which is far superior, self-realization through identification.

Supported by the sustaining power of the Buddhas, the Bodhisattvas at this stage enter into the bliss of the Samádhi of perfect tranquilization. Owing to their original vows they are transported by emotions of love and compassion as they become aware of the part they are to perform in the carrying out of their vows for emancipation of all beings. Thus they do not enter into Nirvana, but, in truth, they too are already in Nirvana because in their emotions of love and compassion there is no rising of discrimination; henceforth, with them, discrimination no more takes place. Because of Transcendental Intelligence only one conception is present – the promotion of the realization of Noble Wisdom. This is called the Bodhisattva’s Nirvana – the losing oneself in the bliss of perfect self-yielding. This is the seventh stage, the stage of Far-going.

The first seven of the Bodhisattva stages were in the realm of mind and the eighth, while transcending mind, was still in touch with it; but in the ninth stage of Transcendental Intelligence (Sadhumati), by reason of his perfect intelligence and insight into the imageless-ness of Divine Mind which he had attained by self-realization of Noble Wisdom, he is in the realm of Tathágata-hood. Gradually the Bodhisattva will realize his Tathágata-nature and the possession of all its powers and psychic faculties, self-mastery, loving compassion, and skillful means, and by means of them will enter into all the Buddha-lands. Making use of these new powers, the Bodhisattva will assume various transformation-bodies and personalities for the sake of benefiting others. Just as in the former mental life, imagination had risen from relative-knowledge, so now skillful means rise spontaneously from Transcendental Intelligence. It is like the magical gem that reflects instantaneously appropriate responses to one’s wishes. The Bodhisattva passes over to all the assemblages of the Buddhas and listens to them as they discourse on the dream-like nature of all things and concerning the truths that transcend all notions of being and non-being, that have no relation to birth and death, nor to eternality nor extinction. Thus facing the Tathágatas as they discourse on Noble Wisdom that is far beyond the mental capacity of disciples and masters, he will attain a hundred thousand Samádhis, indeed, a hundred thousand Nayutas of kotis of Samádhis, and in the spirit of these Samádhis he will instantly pass from one Buddha-land to another, paying homage to all the Buddhas, being born into all the celestial mansions, manifesting Buddha-bodies, and himself discoursing on the Triple Treasure to lesser Bodhisattvas that they too may partake of the fruits of self-realization of Noble Wisdom.

I Am what I Am ,seen by others by many names.

The world as seen by discrimination is like seeing one’s own image reflected in a mirror, or one’s shadow, or the moon reflected in water, or an echo heard in a valley. People grasping their own shadows of discrimination become attached to this thing and that thing and failing to abandon dualism they go on forever discriminating and thus never attain tranquility.

Oneness, I Am What I Am

By tranquility is meant Oneness, and Oneness gives birth to the highest Samádhi, which is gained by entering into the realm of Noble Wisdom that is realizable only within one’s inmost consciousness.

The Blessed One replied: No, Mahamati, my Womb of Tathágata-hood is not the same as the Divine Atman as taught by the philosophers. What I teach is Tathágata-hood in the sense of Dharmakaya, Ultimate Oneness, Nirvana, emptiness, unborn-ness, unqualified ness, devoid of will-effort

Self-realization is based on identity and oneness

view things as being of perfect oneness with yourself, uncontaminated by any self-consciousness. Seeing that all things are like a dream, you will be able to enter into the stage of the Tathágatas

The Dhyana of the Tathágatas is the Dhyana of those who are entering upon the stage of Tathágata-hood and who,

abiding in the triple bliss, which characterizes the self-realization of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishment of incomprehensible works for their emancipation.

This is the pure Dhyana of the Tathágatas.

When all lesser things and ideas are transcended and forgotten,and there remains only a perfect state of imageless-ness

where Tathágata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddha-lands and with shining hands resting on his forehead will welcome a new Tathágata.

17 Jul 2021 1430hrs:

Unconditional Love Awaken Beings:

1. Adept at distinguishing the perceptions of one’s own mind:

Regard the three realms as merely distinctions of the mind ,devoid of a self or what belongs to a self ,as motionless and free from coming or going ,the result of the habit-energy of erroneous fabrications without beginning, and the various forms and phenomena of the three realms involving their body,their possessions,and the world around them as perceptions of those fabrications.

2. Adept at perceiving the non existence of external existence.

Since everything is a dream or mirage , they regard the self-existence of everything that exists as the result of the habit- energy if erroneous projections without beginning.

3. Adept at avoiding views of arising,duration,cessation.

Whatever exists is like an illusion or a dream and its existence does not arise from itself, from another , or from a combination of both , but as a distinction of one’s own mind, they therefore see external existence as nonexistent,consciousness as not arising,and conditions as not combining but arising due to projections. When they see that all internal or external dharmas in the three realms cannot be grasped and are devoid of self-existence,their views of arising cease.And once they know that the self-existence of everything is illusory ,they attain the forbearance of non-arising.And once they attain the forbearance of non-arising,they avoid views of arising,duration,and cessation.

4. Adept at delighting in the personal realization of Buddha knowledge.

Upon attaining the forbearance of non-arising,they dwell at the eighth stage of the Bodhisattva path, where they are able to transcend characteristics of the mind, will and consciousness, the five dharmas, the modes of reality,and the two kinds of no-self,and where they acquire a projection body .

Unconditional Love Awaken Beings Mind Vision Body is also called a projection body because it travels quickly and without obstruction,like a thought.

Thoughts travel to other places countless leagues away unobstructed by rock walls because of the memory of something experienced in the past. And they arise without interrupting the functioning of one’s mind or interfering with one’s mind .

Such projection bodies are acquired at one and the same time.

Endowed with higher powers and spiritual masteries obtained in the Samadhi of the Illusory ,the different projection bodies of Unconditional love Awaken Beings appear simultaneously,like unobstructed projections,in whatever realms they recall having vowed to bring those beings to perfection who delights in the personal realization of Buddha knowledge.

17Jul 2021 1500hrs:

Entering on the eighth stage of Bodhisattva-hood, he should then disciple himself in Noble Wisdom according to its three aspects.

These aspects are: First, imageless-ness, which comes forth when all things belonging to discipleship, mastership, and philosophy are thoroughly mastered. Second, the power added by all the Buddhas by reason of their original vows including the identification of their lives and the sharing of their merit with all sentient lives. Third, the perfect self-realization that thus far has only been realized in a measure, as the Bodhisattva succeeds in detaching himself from viewing all things, including his own imagined ego-ness, in their phenomenality, and realizes the states of Samádhi and Samapatti whereby he surveys the world as a vision and a dream, and being sustained by all the Buddhas, he will be able to pass on to the full attainment of the Tathágata stage, which is Noble Wisdom itself. This is the triplicity of the noble life and being furnished with this triplicity the perfect self-realization of Noble Wisdom has been attained.

17 Jul 2021 1530hrs:

The Bodhisattvas are those earnest disciples who are enlightened by reason of their efforts to attain self-realization of Noble Wisdom and who have taken upon themselves the task of enlightening others

The Sad Paramitas are ideals of spiritual perfection that are to be the guide of the Bodhisattvas on the path to self-realization.

There are six of them but they are to be considered in three different ways according to the progress of the Bodhisattva on the stages. At first they are to be considered as ideals for the worldly life; next as ideals for the mental life; and, lastly, as ideals of the spiritual and unitive life.

Mind Vision Body

There are three kinds of such transcendental bodies: First, there is one in which the Bodhisattva attains enjoyment of the Samádhis and Samapattis. Second, there is the one, which is assumed by the Tathágatas according to the class of beings to be sustained, and which achieves and perfects spontaneously with no attachment and no effort. Third, there is the one in which the Tathágatas receive their intuition of Dharmakaya.

Well stamped by the seal of “Suchness” they entered upon the first of the Bodhisattva stages. The first stage is called the stage of Joy (Pranudita). Entering this stage is like passing out of the glare of the shadows into a realm of “no-shadows”; it is like passing out of the noise and tumult of the crowded city into the quietness of solitude. The Bodhisattva feels within himself the awakening of a great heart of compassion and

The eighth stage is the stage of No-recession (Acala)

There is an instant of cessation of the delusive activities of the whole mind-system; the dancing of the waves of habit-energy on the face of Universal Mind are forever stilled, revealing its own inherent quietness and solitude, the inconceivable Oneness of the Womb of Tathágata-hood.

Thus establishing himself at the eighth stage of No-recession, the Bodhisattva enters into the bliss of the ten Samádhis, but avoiding the path of the disciples and masters who yielded themselves up to their entrancing bliss and who passed to their Nirvanas, and supported by his vows and the Transcendental Intelligence which now is his and being sustained by the power of the Buddhas, he enters upon the higher paths that lead to Tathágata-hood. He passes through the bliss of the Samádhis to assume the transformation body of a Tathágata that through him all beings may be emancipated.

Transcendental-body (Manomayakaya). The transition from mortal-body to Transcendental-body has nothing to do with mortal death, for the old body continues to function and the old mind serves the needs of the old body, but now it is free from the control of mortal mind. There has been an inconceivable transformation-death (accintya-parinama-cyuti) by which the false-imagination of his particularized individual personality has been transcended by a realization of his oneness with the universalized mind of Tathágata-hood, from which realization there will be no recession. With that realization he finds himself amply endowed with all the Tathágata’s powers, psychic faculties, and self-mastery, and, just as the good earth is the support of all beings in the world of desire (karmadathu), so the Tathágatas become the support of all beings in the Transcendental.

Vajra Guru Yogi Tan:

Siapa saya ?

Dimana saya?

Ke mana saya menuju?

Om Ah Hum

Sangha, Happy Lankavatara.

Tolong jawab pertanyaan yang berikut ini:

Apa itu kesadaran telanjang?

Apakah seseorang telah menciptakan kesadaran telanjang?

Apa itu kemurnian bawaan?

Apakah kemurnian bawaan kamu murni karena ritual pemurnian keagamaan atau praktik spiritual?

Sebelum kamu mempraktekkan 5 peleburan dimanakah pengetahuan dan pengalaman hidupmu?

Setelah 5 peleburan,

Apakah kamu kehilangan semuanya?
Dimana mereka sekarang?

Pengetahuan, kesadaran pikiran, pikiran, kebijaksanaan,

Bagaimana mereka berkaitan satu sama lain?

Pengetahuan dan kebijaksanaan sempurna mana yang lebih unggul?

Apa perbedaan antara pengetahuan dan kebijaksanaan?

Ketika bentuk dan nama disingkirkan dan semua diskriminasi berhenti, yang tersisa adalah sifat alami sejati dan inti dari sesuatu dan, karena tidak ada yang dapat didasarkan pada sifat alami inti, itu disebut "Tathata" Realitas.

Kecerdasan Transendental adalah keadaan batin dari realisasi diri Kebijaksanaan Mulia. Ini disadari secara tiba-tiba dan secara intuitif ketika "pembalikan" terjadi di pusat kesadaran yang paling dalam; ia tidak masuk ataupun keluar - ia seperti bulan yang terlihat di air. Kecerdasan Transendental tidak tunduk pada kelahiran atau kehancuran; ia tidak ada hubungannya dengan kombinasi atau keharmonisan; ia tanpa kemelekatan dan akumulasi; ia melampaui semua konsep dualistik.

Kecerdasan Transendental (Arya-jnana) bukanlah Kebijaksanaan Mulia (Arya-prajña) itu sendiri, hanya kesadaran intuitif tentangnya. Kebijaksanaan Mulia adalah keadaan sempurna tanpa citra; itu adalah Rahim dari "Tathata;" itu adalah Pikiran Ilahi yang memelihara segalanya (Alaya-Vijnana), yang dalam Esensinya yang murni selamanya berdiam dalam kesabaran yang sempurna dan ketenangan yang tidak terganggu.

Kecerdasan Transendental muncul ketika pikiran intelektual mencapai batasnya dan, jika sesuatu ingin diwujudkan dalam sifat alami sejati dan intinya, proses pemikirannya, yang didasarkan pada gagasan, diskriminasi, dan penilaian tertentu, harus dilampaui dengan perbandingan ke beberapa indera kognisi yang lebih tinggi, jika ada indera yang lebih tinggi seperti itu. Ada indera seperti itu dalam pikiran intuitif (Manas), seperti yang telah kita lihat merupakan penghubung antara pikiran intelektual dan Pikiran Universal. Meskipun itu bukan organ individual seperti pikiran intelektual, ia memiliki ketergantungan langsung yang jauh lebih baik pada Pikiran Universal. Sementara intuisi tidak memberikan informasi yang dapat dianalisis dan dibedakan, intuisi memberikan apa yang jauh lebih unggul, realisasi diri melalui identifikasi.

Didukung oleh kekuatan pendukung dari para Buddha, para Bodhisattva pada tahap ini memasuki kebahagiaan Samādhi dari ketenangan yang sempurna. Karena sumpah mereka, mereka dibawa oleh emosi cinta kasih dan kasih sayang ketika mereka menyadari bagian yang harus mereka lakukan dalam melaksanakan sumpah mereka untuk pembebasan semua makhluk. Dengan demikian mereka tidak memasuki Nirvana, tetapi, sebenarnya, mereka juga sudah berada di Nirvana karena dalam emosi cinta kasih dan kasih sayang mereka tidak ada diskriminasi yang muncul; selanjutnya, dengan mereka, diskriminasi tidak lagi terjadi. Karena Kecerdasan Transendental hanya satu pengartian yang ada – kemajuan realisasi Kebijaksanaan Mulia. Ini disebut Nirvana Bodhisattva – lenyapnya diri sendiri dalam kebahagiaan penyerahan diri yang sempurna. Ini adalah tahap ketujuh, tahap Durangama (far-going).

Tujuh tahap pertama Bodhisattva berada di alam pikiran dan yang kedelapan, sementara melampaui pikiran, masih berhubungan dengannya; tetapi pada tingkat kesembilan dari Kecerdasan Transendental (Sadhumati), dengan alasan kecerdasannya yang sempurna dan pandangan terang ke dalam ketanpa-citraan Pikiran Ilahi yang telah dicapai melalui realisasi-diri dari Kebijaksanaan Mulia, ia berada di alam ke-Tathagata-an. Perlahan-lahan Bodhisattva akan menyadari sifat alami Tathagatanya dan memiliki semua kekuatan dan kemampuan batinnya, penguasaan diri, welas asih, dan cara-cara terampil, dan melalui itu ia akan masuk ke semua tanah Buddha. Memanfaatkan kekuatan baru ini, Bodhisattva akan mengambil berbagai transformasi - tubuh dan kepribadian demi memberi manfaat bagi yang lain. Sama seperti di kehidupan mental sebelumnya, imajinasi telah bangkit dari pengetahuan-relatif, demikian pula sekarang cara-cara terampil muncul secara spontan dari Kecerdasan Transendental. Itu seperti permata ajaib yang mencerminkan respons yang tepat secara seketika terhadap keinginan seseorang.

Sang Bodhisattva melewati semua perkumpulan para Buddha dan mendengarkan mereka saat mereka berkhotbah tentang sifat alami seperti mimpi dari semua hal dan mengenai kebenaran yang melampaui semua gagasan tentang makhluk dan bukan-makhluk, yang tidak ada hubungannya dengan kelahiran dan kematian, maupun dengan keabadian atau kepunahan. Demikianlah menghadapi para Tathagata ketika mereka membabarkan Kebijaksanaan Mulia yang jauh melampaui kemampuan mental para murid dan guru, ia akan mencapai seratus ribu Samadhi, bahkan seratus ribu Nayuta dari koti Samadhi, dan dalam semangat Samādhi ini ia akan seketika berpindah dari satu tanah Buddha ke tanah Buddha lainnya, memberi penghormatan kepada semua Buddha, terlahir di semua istana surgawi, mewujudkan tubuh-Buddha, dan dirinya sendiri berkhotbah tentang Harta Kekayaan Lapis Tiga kepada Bodhisattva yang lebih rendah agar mereka juga dapat mengambil bagian dari buah realisasi-diri dari Kebijaksanaan Mulia.

Aku adalah aku, dilihat oleh orang lain dengan banyak nama.

Dunia yang dilihat dengan diskriminasi adalah seperti melihat bayangan diri sendiri yang dipantulkan di cermin, atau bayangan seseorang, atau bulan yang dipantulkan di air, atau gema yang terdengar di lembah. Orang-orang yang menggenggam bayangan diskriminasi mereka sendiri menjadi terikat pada hal ini dan itu dan gagal melepaskan dualisme, mereka terus melakukan diskriminasi dan dengan demikian tidak pernah mencapai ketenangan.

Keesaan, Aku Adalah Aku

Yang dimaksud dengan ketenangan adalah Keesaan, dan Keesaan melahirkan Samadhi tertinggi, yang diperoleh dengan memasuki alam Kebijaksanaan Mulia yang hanya dapat diwujudkan dalam kesadaran pikiran terdalam seseorang.

Yang Terberkati menjawab: Tidak, Mahamati, ke-Tathagata-garbha-an saya tidak sama dengan Atman Ilahi seperti yang diajarkan oleh para filsuf. Apa yang saya ajarkan adalah Ke-Tathagataan dalam pengertian Dharmakaya, Keesaan Tertinggi, Nirvana, shunyata, ketidaklahiran, ke-tidak memenuhi syarat-an, tanpa usaha-kehendak.

Realisasi-diri didasarkan pada identitas dan keesaan.

melihat hal-hal sebagai keesaan sempurna dengan diri sendiri, tidak terkontaminasi oleh kesadaran pikiran diri apapun. Melihat bahwa segala sesuatunya seperti mimpi, kalian akan dapat memasuki tahap Tathagata.

Dhyana dari Tathagata adalah Dhyana dari mereka yang memasuki tingkat Tathagata dan yang, berdiam dalam kebahagiaan lapis tiga, yang mencirikan realisasi diri dari Kebijaksanaan Mulia, mengabdikan diri mereka demi semua makhluk untuk pencapaian tugas-tugas yang tidak dapat dipahami untuk pembebasan mereka.

Ini adalah Dhyana murni dari Tathagata.

Ketika semua hal dan ide yang lebih rendah dilampaui dan dilupakan,

dan hanya tersisa kondisi ketanpa-citraan yang sempurna

dimana Tathagata dan Tathata menyatu menjadi Keesaan yang sempurna,

kemudian para Buddha akan berkumpul dari seluruh tanah Buddha dan dengan tangan bersinar bertumpu di dahinya akan menyambut Tathagata baru.

17 JUL 2021 1430hrs:

Cinta Kasih Tanpa Batas Makhluk Tercerahkan :

1. Terampil membedakan persepsi pikiran sendiri:

Menganggap tiga alam hanya sebagai pembeda pikiran, tanpa diri atau apa yang menjadi milik diri, sebagai tidak bergerak dan bebas dari datang atau pergi, hasil dari energi kebiasaan dari pembuatan yang keliru tanpa awal, dan berbagai bentuk dan fenomena dari tiga alam yang melibatkan tubuh mereka, milik mereka dan dunia di sekitar mereka sebagai persepsi dari buatan-buatan itu.

2. Terampil dalam memahami tanpa-keberadaan dari keberadaan luar.

Karena segala sesuatu adalah mimpi atau fatamorgana, mereka menganggap keberadaan diri atas segala sesuatu yang ada sebagai hasil dari energi kebiasaan jika proyeksi keliru tanpa awal.

3. Terampil dalam menghindari pandangan tentang kemunculan, durasi, penghentian.

Apa pun yang ada seperti ilusi atau mimpi dan keberadaannya tidak muncul dari dirinya sendiri, dari yang lain, atau dari kombinasi keduanya, tetapi sebagai perbedaan dari pikirannya sendiri, oleh karena itu mereka melihat keberadaan luar sebagai tanpa-keberadaan, kesadaran pikiran tidak muncul dan kondisi sebagai tidak menggabungkan tetapi muncul karena proyeksi.

Ketika mereka melihat bahwa semua Dharma dalam atau luar di tiga alam tidak dapat dipahami dan tanpa keberadaan-diri, pandangan mereka tentang kemunculan berhenti. Dan begitu mereka mengetahui bahwa keberadaan-diri dari segala sesuatu adalah ilusi, mereka mencapai kesabaran ketidakmunculan. Dan begitu mereka mencapai kesabaran akan ketidakmunculan, mereka menghindari pandangan tentang kemunculan, durasi, dan penghentian.

4. Terampil dalam menikmati realisasi dir atas pengetahuan Buddha.

Setelah mencapai kesabaran akan ketidakmunculan, mereka berdiam di tingkat kedelapan dari jalan Bodhisattva, di mana mereka mampu melampaui karakteristik pikiran, kehendak dan kesadaran pikiran, lima Dharma, sifat-sifat realitas, dan dua jenis tanpa diri, dan di mana mereka memperoleh tubuh proyeksi.

Pikiran, Visi, Tubuh Cinta Kasih Tanpa Batas Makhluk Tercerahkan juga disebut tubuh proyeksi karena bergerak dengan cepat dan tanpa halangan, seperti pikiran.

Pikiran bepergian ke tempat-tempat lain yang jauhnya tak terhitung jaraknya tanpa terhalang oleh dinding batu karena memori akan sesuatu yang dialami di masa lalu. Dan mereka muncul tanpa mengganggu fungsi pikirannya atau mengganggu pikirannya.

Tubuh proyeksi semacam itu diperoleh pada saat yang bersamaan.

Diberkahi dengan kekuatan yang lebih tinggi dan penguasaan spiritual yang diperoleh dalam Samadhi akan Ilusi, tubuh proyeksi yang berbeda dari Cinta Kasih Tanpa Batas Makhluk Tercerahkan muncul secara bersamaan, seperti proyeksi tanpa halangan, di alam apa pun yang mereka ingat telah bersumpah untuk membawa makhluk-makhluk itu ke kesempurnaan yang senang dalam realisasi diri pengetahuan Buddha.

17 JUL 2021 1500hrs:

Memasuki tingkat ke-Bodhisattva-an kedelapan, ia kemudian harus memuridkan dirinya sendiri dalam Kebijaksanaan Mulia menurut tiga aspeknya.

Aspek-aspek ini adalah:

Pertama, ke-tanpa citra-an, yang muncul ketika semua hal yang termasuk dalam pemuridan, penguasaan, dan filsafat yang dikuasai secara menyeluruh.

Kedua, kekuatan yang ditambahkan oleh semua Buddha atas dasar Sumpah Asli beliau termasuk identifikasi kehidupan beliau dan berbagi jasa kebajikan beliau dengan semua kehidupan.

Ketiga, realisasi diri sempurna yang sejauh ini hanya diwujudkan dalam suatu pengukuran, karena Bodhisattva berhasil melepaskan diri dari melihat segala sesuatu, termasuk keegoisan yang dibayangkannya sendiri, dalam fenomenanya, dan merealisasi keadaan Samadhi dan Samapatti dimana ia mengamati dunia sebagai sebuah visi dan mimpi, dan didukung oleh semua Buddha, ia akan dapat mencapai pencapaian penuh dari tahapan Tathagata, yang merupakan Kebijaksanaan Mulia itu sendiri. Ini adalah tiga kehidupan mulia dan dengan dilengkapi dengan ketiganya ini, realisasi diri yang sempurna dari Kebijaksanaan Mulia telah tercapai.

Para Bodhisattva adalah murid-murid yang tekun yang tercerahkan atas upaya beliau untuk mencapai realisasi diri dari Kebijaksanaan Mulia dan yang telah mengambil tugas untuk mencerahkan makhluk lain.

Sad Paramita adalah cita-cita kesempurnaan spiritual yang menjadi panduan para Bodhisattva di jalan menuju realisasi diri.

Ada enam bagian tetapi itu harus dipertimbangkan dalam tiga cara yang berbeda sesuai dengan kemajuan pada tahapan Bodhisattva. Pada awalnya mereka dianggap sebagai cita-cita untuk kehidupan duniawi; selanjutnya sebagai cita-cita untuk kehidupan mental; dan, terakhir, sebagai cita-cita kehidupan spiritual dan kesatuan.

Pikiran Visi Tubuh

Ada tiga jenis tubuh transendental seperti itu:

Pertama, ada satu di mana Bodhisattva mencapai kenikmatan Samadhi dan Samapatti.

Kedua, ada satu, yang dianggap oleh para Tathagata sesuai kelas makhluk untuk didukung, dan yang mencapai dan menyempurnakan secara spontan tanpa kemelekatan dan tanpa usaha.

Ketiga, ada satu di mana para Tathagata menerima intuisi beliau tentang Dharmakaya.

Dicap dengan baik oleh segel "Tathata" beliau memasuki tahap pertama Bodhisattva. Tahap pertama disebut tahap Sukacita (Pranudita). Memasuki tahap ini seperti melewati silau bayangan ke alam "tanpa bayangan"; itu seperti keluar dari kebisingan dan hiruk pikuk kota yang padat ke dalam kesunyian yang sunyi. Bodhisattva merasakan dalam dirinya kebangkitan hati Cinta Kasih yang agung dan dia mengucapkan sepuluh sumpah aslinya.

Tahap kedelapan adalah tahap Tanpa Kemunduran (Acala)

Ada penghentian seketika aktivitas delusi dari seluruh sistem pikiran; tarian gelombang-gelombang energi-kebiasaan di wajah Pikiran Universal selamanya terhenti, mengungkapkan ketenangan dan kesunyian yang melekat pada dirinya, Keesaan Tathagatagarbha yang tak terbayangkan.

Dengan demikian, dengan memantapkan dirinya pada tahap kedelapan Tanpa-kemunduran, Bodhisattva memasuki kebahagiaan sepuluh Samadhi, tetapi menghindari jalan para murid dan guru yang menyerahkan diri beliau pada kebahagiaan yang memikat dan yang mencapai Nirvana-Nya, dan didukung oleh sumpahnya dan Kecerdasan Transendental yang sekarang menjadi miliknya dan didukung oleh kekuatan para Buddha, ia memasuki jalan yang lebih tinggi menuju ke-Tathagata-an. Dia melewati kebahagiaan Samādhi-samadhi untuk mengambil tubuh transformasi dari Tathāgata sehingga melalui beliau semua makhluk dapat dibebaskan.

Tubuh transendental (Manomayakaya). Peralihan dari tubuh fana ke tubuh Transendental tidak ada hubungannya dengan kematian fana, karena tubuh lama terus berfungsi dan pikiran lama melayani kebutuhan tubuh lama, tetapi sekarang ia bebas dari kendali pikiran fana. Telah terjadi transformasi-kematian yang tak terbayangkan (accintya-parinama-cyuti) di mana imajinasi palsu dari kepribadian individu tertentunya telah dilampaui oleh realisasi keesaannya dengan pikiran universal ke-Tathagata-an, dimana realisasi tidak akan mundur. Dengan realisasi itu ia menemukan dirinya diberkahi oleh semua kekuatan Tathagata, kemampuan supranatural, dan penguasaan diri, dan, seperti halnya bumi yang baik adalah penopang semua makhluk di dunia keinginan (karmadathu), demikian pula para Tathagata menjadi penopang. dari semua makhluk di Transendental

От Ваджра Гуру Йоги Тан:

“ Кой съм аз ?

Къде съм?

Накъде се насочвам?

Om Ah Hum Уважаеми Сангха, щастливо Ланкаватара утро,

моля отговорете на следното:

1 Какво е голо осъзнаване?

Някой създал ли е голото осъзнаване?

2 Какво представлява вродената чистота?

Дали вродената ви чистота е такава, поради вашите религиозни ритуали за пречистване или духовни практики?

3 Преди да практикувате 5те разтваряния, къде са вашите знания и опит в живота?

След 5те разтваряния,

загуби ли ги всичките?

Къде са те сега?

4 Знание, съзнание, ум, мъдрост,

Как се съотнасят помежду си?

5 Перфектното познания или мъдрост, кой от тях е по-превъзходен?

6 Каква е разликата между знанието и мъдростта?”

"Когато проявленията и имената се оставят настрана и всички разграничения спрат, това което остава е истинската и основна същност на нещата и тъй щото не може да се предскаже природата на същината, това се нарича “Това, което е” на Действителността."

"Трансцендентната Интелигентност е вътрешното състояние на пробуждането на Възвишената Мъдрост. Той се пробужда изведнъж и интуитивно, когато “повратът” се случи в най-дълбоките нива на съзнанието; той нито влиза, нито излиза – той е като луната видяна във водата. Трансцендентната Интелигентност не подлежи на раждане или смърт, няма нищо общо със съчетаване или съгласуване, той е лишен от прикрепеност и натрупване, той извисява всички дуалистични концепции."

“Трансцендентната интелигентност (Arya-jnana - Аряджняна) не е Възвишената Мъдрост (Arya-prajna - Аряпражна) в нейната същност, той е само интуитивното осъзнаване за нея. Възвишената Мъдрост е перфектното състояние на липса на образи, тя е Утробата на “Това, което е”, тя е всесъхраняващия Свещен Ум (Alaya-vijnana – Алаявиджняна), който в своята чиста Същност завинаги се установява в перфектното търпение и невъзмутимото спокойствие.

“Трансцендентната Интелигенстност се проявява, когато интелектуалният ум достигне своя лимит, и ако нещата трябва да бъдат осъзнати в тяхната истинска същностна природа, със способностите на мисловния процес, които се основават на конкретни идеи, разграничаване и преценки, то те трябва да бъдат превъзмогнати чрез позоваването на друга по-висша способност за познание, ако има такава по-висша способност. Има такава способност в интуитивния ум (Манас), която, както вече видяхме, е връзката между интелектуалния ум и Вселенския ум. Макар че не е индивидуално определен орган като интелектуалния ум, тя (интуицията- бел. пр.) притежава това, което е много по-съществено, а именно, директната си зависимост от Вселенския ум. Докато интуицията не дава информация, която може да бъде анализирана и разграничена, тя дава това, което е далеч по-съществено, самоосъществяване чрез отъждествяване."

“Подкрепени от поддържащата сила на Будите, в това ниво Бодхисатвите влизат в блаженството на Самадхи в перфектно спокойствие. Благодарение на техните първоначални обети, те са пренесени от емоцията на любовта и състраданието и осъзнават ролята, която им се полага, в изпълнение на тези обетите за освобождение на всички същества. По този начин те не влизат в Нирвана, но истината е, че и те вече са в Нирвана, защото в техните емоции на любов и състрадание няма наченък на разграничение. От този момент нататък при тях разграничаване не се случва. Благодарение на Трансцендентната Интелигентност само една концепция е останала: насърчаване за осъществяване на Възвишената Мъдрост. Тяхното прозрение произтича от Утробата на Съвършеното Просветление и те влизат в изпълнение на задачата си със спонтанност и сияйност, извираща от себе-природата на Възвишената Мъдрост. Това се нарича Нирвана на Бодхисатвите – загуба на себе си в блаженството на перфектното себе-отдаване. Това е седмо ниво, нивото на „Далеч отиващите”.

“Първите седем нива на Бодхисатва са в царството на ума, а осмото, докато въздига ума, все още има връзка с него. В девето ниво на Трансцендентна Интелигентност (Sadhumati), поради перфектната си интелигентност и прозрение в без-образността на Вселенския Ум, който той е постигнал чрез себе-осъществяване на Възвишената мъдрост, вече е в света на Напълно просветлените. Постепенно Бодхисатва ще осъзнае своята Буда-природа и притежанието на всички свои сили и психични способности, себе-усъвършенстването, любящо състрадание и умели средства, и посредством тях ще влезе във всички Буда-земи. Използвайки тези нови сили, Бодхисатвата ще приема различни трансформиращи тела и персоналности в името на това, да е от полза на другите. Точно както при предишния живот в ума, въображението възниква от относителното познание, така и сега умелите средства възникват спонтанно от Трансцендентната Интелигентност. То е като магическият камък, който моментално отразява подходящите отговори на нечии желания. Бодхисатвата преминава през всички събори на Будите и ги слуша, когато те дискутират илюзорната природа на всички неща и истините, които надминават всички представи за съществуване и не-съществуване, които нямат отношение към раждане и смърт, нито към вечност, нито към прекратяване. По този начин, изправяйки се пред Татхагатите, докато те дискутират Възвишената Мъдрост, което е далеч отвъд умствените възможности на последователи и майстори, той ще постигне стотици хиляди пъти Самадхи, и в духа на Самадхи той внезапно ще преминава от една Буда-земя в друга, отдавайки почит на всички Буди, раждайки се във всички небесни дворци, проявявайки Буда-тела и той самият преподавайки Трите Съкровища на по-ниските по ранк Бодхисатви, които също могат да опитат от плодовете на себе-осъществяването на Възвишената Мъдрост. "

“Аз съм това, което съм, виждан от други с много имена.

Светът, който се вижда чрез дискриминация, е като да видиш собствения си образ, отразен в огледало, или сянката си, или луната, отразена във вода, или ехо, чуто в долина. Хората, които се прикрепят към собствените си сенки на разграничаване, се привързват към това нещо и това нещо и не успявайки да изоставят дуализма, те продължават да бъдат вечно дискриминиращи и така никога не постигат мир.

Единство, аз съм това, което съм.

Под мир се разбира Единство и Единството ражда най-висшето Самадхи, което се придобива чрез влизане в царството на Благородната Мъдрост, което е осъществимо само в най-съкровеното съзнание.”

“Не, Махамати, моята Утроба на пълното просветление не е същото като Свещения Атман, преподаван от философите. Това, което уча е, че състоянието Татхагата (Пълното Просветление) е в смисъла на Дармакая [тяло на Истината – бел.пр.], Абсолютното Единство, Нирвана, празнотата, не-раждането, неопределеността, лишено е от усилие на волята. Себеосъществяването се основава на идентичност и единство. "

“ Разглеждайки нещата като съвършено единство със себе си, незамърсени от каквото и да е самосъзнание. Виждайки, че всички неща са като сън, ще можете да влезете в състоянието на Татагатас.”

“Дхяна на Татхагатите е медитация на онези, които навлизат в състоянието на Съвършено Просветление и които пребъдват в тройно блаженство*, което е характерно за себеосъществяването на Възвишената Мъдрост, и са се отдали в името на всички същества на изпълнението на работи отвъд всякакво разбиране за своето освобождение. Това е чистата медитация на Татхагатите. Когато всички по-нисши неща и идеи се извисят и се забравят, там остава само перфектно състояние на Без-образност, където Съвършено Просветлените и Татхата са обединени в перфектно Единство, тогава Будите ще се съберат от всички Буда-земи и с блестящи ръце, поставени върху челото му ще посрещнат нов Съвършено Просветлен (Татхагата)."

]]> Sun, 04 Jul 2021 02:13:00 GMT http://www.mahashanti.org.my/lv/blog/?4th-day-4 http://www.mahashanti.org.my/lv/blog/rss/000000013 <![CDATA[8th Day]]> imblog

Om Ah Hum,

Today's session is reffer to chapter 9, 10, 11 and the diagram (link to the diagram)

Om Ah Hum,

sesi hari ini mengacu pada Bab 9, 10, 11 dan diagram (link to diagram)

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Om Ah Hum!

Sangha happy Lankavatara retreat.

Pls translate and discuss on the following

There are four things by the fulfilling of which an earnest disciple may gain self-realization of Noble Wisdom and become and Bodhisattva-Mahasattva: First, he must have a clear understanding that all things are only manifestations of the mind itself; second, he must discard the notion of birth, abiding and disappearance; third, he must clearly understand the ego-less-ness of both things and persons; and fourth, he must have a true conception of what constitutes self-realization of Noble Wisdom, provided with these four understandings, earnest disciples may become Bodhisattvas and attain Transcendental Intelligence.

Self-realization is based on identity and oneness; there is nothing to be discriminated nor predicated concerning it to the wise there are no signs of attachment nor of detachment; all things are seen as abiding in solitude where there is no evolving of discrimination. It is only when the mind is alone and quiet that it is able to forsake the discriminations of the external world and seek realization of an inner realm where there is neither vehicle nor one who rides in it.

The Dhyana of the Tathágatas is the Dhyana of those who are entering upon the stage of Tathágata-hood and who, abiding in the triple bliss, which characterizes the self-realization of Noble Wisdom, are devoting themselves for the sake of all beings to the accomplishment of incomprehensible works for their emancipation. This is the pure Dhyana of the Tathágatas. When all lesser things and ideas are transcended and forgotten, and there remains only a perfect state of imageless-ness where Tathágata and Tathata are merged into perfect Oneness, then the Buddhas will come together from all their Buddha-lands and with shining hands resting on his forehead will welcome a new Tathágata.

There are three characteristic out-flows of the mind, namely, the evil out-flowings that rise from thirst, grasping and attachment; the evil out-flowings that arise from the illusions of the mind and the infatuations of egoism; and the good non-out-flowings that arise from Noble Wisdom.

Om Ah Hum!

Sangha, Selamat retret Lankavatara

Kecerdasan Transendental muncul ketika pikiran intelektual mencapai batasnya dan, jika hal-hal ingin diwujudkan dalam sifat sejati dan esensinya, proses pemikirannya, yang didasarkan pada gagasan, diskriminasi, dan penilaian tertentu, harus dilampaui dengan membandingkan ke beberapa kemampuan kognisi yang lebih tinggi, jika ada. Ada kemampuan seperti itu dalam pikiran intuitif (Manas), yang seperti telah kita lihat adalah penghubung antara pikiran intelektual dan Pikiran Universal. Meskipun itu bukan organ individual seperti pikiran intelektual, ia memiliki yang jauh lebih baik, ketergantungan langsung pada Pikiran Universal. Sementara intuisi tidak memberikan informasi yang dapat dianalisa dan dibedakan, ia memberikan sesuatu yang jauh lebih unggul, realisasi-diri melalui Identifikasi.

Ada empat hal yang dengan pemenuhannya seorang murid yang serius dapat memperoleh realisasi diri dari Kebijaksanaan Mulia dan menjadi Bodhisattva-Mahasattva: Pertama, ia harus memiliki pemahaman yang jelas bahwa segala sesuatu hanyalah manifestasi dari pikiran itu sendiri; kedua, ia harus meninggalkan gagasan tentang kelahiran, kekekalan, dan kelenyapan; ketiga, ia harus dengan jelas memahami ke-tanpa ego-an dari benda dan orang; dan keempat, ia harus memiliki pemahaman yang benar tentang apa yang merupakan realisasi-diri dari Kebijaksanaan Mulia, dilengkapi dengan empat pemahaman ini, siswa yang serius dapat menjadi Bodhisattva dan mencapai Kecerdasan Transendental.

Realisasi-diri didasarkan pada identitas dan kesatuan; tidak ada yang bisa didiskriminasi atau didasarkan pada hal itu.

bagi para bijak tidak ada tanda-tanda kemelekatan maupun ketidakmelekatan; semua hal terlihat berdiam dalam keheningan di mana tidak ada pengembangan diskriminasi.

hanya ketika pikiran sendirian dan tenang maka ia mampu meninggalkan diskriminasi dunia luar dan mencari realisasi alam batin di mana tidak ada kendaraan maupun orang yang mengendarainya.

Dhyana dari Tathagata adalah Dhyana dari mereka yang memasuki tahap Tathagata dan yang, berdiam dalam kebahagiaan lipat tiga, yang mencirikan realisasi diri dari Kebijaksanaan Mulia, mengabdikan diri mereka demi semua makhluk untuk pencapaian karya-karya yang tidak dapat dipahami untuk pembebasan mereka. Ini adalah Dhyana murni dari para Tathagata. Ketika semua hal dan gagasan yang lebih rendah telah dilampaui dan dilupakan, dan yang tersisa hanya keadaan ke-tanpa-gambaran yang sempurna di mana Tathagata dan Tathata bergabung menjadi Penyatuan yang sempurna, maka para Buddha akan datang bersama-sama dari semua tanah Buddha mereka dan dengan tangan yang bersinar bertumpu pada dahinya akan menyambut Tathagata baru.

Ada tiga karakteristik kebocoran pikiran, yaitu kebocoran jahat yang muncul dari rasa haus, keinginan, dan kemelekatan; kebocoran jahat yang muncul dari ilusi pikiran dan kegilaan egoisme; dan tanpa-kebocoran baik yang muncul dari Kebijaksanaan Mulia.

Ваджра Гуру Йоги Тан

Ом А Хум Санга, щастлив Ланкаватара Ретрит"

"Трансцендентната Интелигентност се проявява, когато интелектуалният ум достигне своя лимит, и ако нещата трябва да бъдат осъзнати в тяхната истинска същностна природа, със способностите на мисловния процес, които се основават на конкретни идеи, разграничаване и преценки, то те трябва да бъдат превъзмогнати чрез позоваването на друга по-висша способност за познание, ако има такава по-висша способност. Има такава способност в интуитивния ум (Манас), която, както вече видяхме, е връзката между интелектуалния ум и Вселенския ум. Макар че не е индивидуално определен орган като интелектуалния ум, тя (интуицията- бел. пр.) притежава това, което е много по-съществено, а именно, директната си зависимост от Вселенския ум. Докато интуицията не дава информация, която може да бъде анализирана и разграничена, тя дава това, което е далеч по-съществено, само осъществяване чрез отъждествяване."

" Има четири неща, чрез осъществяването на които усърдният ученик може да достигне до пробуждането на Възвишената Мъдрост и да стане Бодхисатва -Махасатва: На първо място, той трябва да има ясно разбиране, че всички неща са само проявление на самия ум; второ, той трябва да изостави идеята за раждане, съществуване и изчезване; трето, той трябва ясно да разбере липсата на его, както в нещата, така и в хората; и четвърто, той трябва да има истинско разбиране за това, какво представлява Пробуждането на Възвишената Мъдрост. При условие, че тези четири разбирания са постигнати, усърдните последователи могат да станат Бодхисатви и да достигнат до Трансцендентната Интелигенстност."

"Себеосъществяването се основава на идентичност и единство; няма какво да бъде разграничено, нито заявено относно това. .Но за мъдрите не съществуват признаци на привързаност, нито на отделяне; всички неща се възприемат като пребиваващи в уединение, където не се развива разграничение. това е само когато умът е усамотен и спокоен, е в състояние да остави разграничаването на външния свят и да потърси осъществяването на вътрешен свят, където няма нито колесница, нито някой, който да се вози в нея."

" Дхяна на Татхагатите е медитация на онези, които навлизат в състоянието на Съвършено Просветление и които пребъдват в тройно блаженство*, което е характерно за себеосъществяването на Възвишената Мъдрост, и са се отдали в името на всички същества на изпълнението на работи отвъд всякакво разбиране за своето освобождение. Това е чистата медитация на Татхагатите. Когато всички по-нисши неща и идеи се извисят и се забравят, там остава само перфектно състояние на Без-образност, където Съвършено Просветлените и Татхата са обединени в перфектно Единство, тогава Будите ще се съберат от всички Буда-земи и с блестящи ръце, поставени върху челото му ще посрещнат нов Съвършено Просветлен (Татхагата)."

" Съществуват три отличителни потоци на ума, а именно, нечестиви преливащи потоци които, се дължат на жажда, алчност и привързаност; нечестиви преливащи потоци, които възникват от илюзиите на ума и увлеченията на егото; и не преливащите потоци на доброто, които възникват от Възвишената (Благородна) Мъдрост. "

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Diagrams to be used:

Mesage from Vajra Guru:

Vajra Guru Yogi Tan:

Om Ah Hum

How is the teaching this time round ?

What is mind and consciousness?

Tomorrow we will move to chapter 7 8 9

Om Ah Hum

Bagaimana ajaran kali ini ?

Apakah pikiran dan kesadaran pikiran itu?

Besok kita pindah ke Bab 7 8 9

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Diagrams for day 5

Alaya Origin 2

Who Am I

Power of faith

Om Ah Hum !

Dear Sangha, Happy Lankavatara .

Fellow Coordinators pls assist sangha brothers and sister on the understanding of our current topic within the following:

[13/07, 11:52] Yogi Tan: When appearances and names are put away and all discrimination ceases, that which remains is the true and essential nature of things and, as nothing can be predicated as to the nature of essence, it is called the “Suchness” of Reality. This universal, undifferentiated, inscrutable, “Suchness” is the only Reality, but it is variously characterized as Truth, Mind-essence, Transcendental Intelligence, Noble Wisdom,

[13/07, 11:55] Yogi Tan: By the ego-less-ness of things is meant that the elements that make up the aggregates of personality and its objective world being characterized by the nature of Maya and destitute of anything that can be called self-substance are therefore un-born and have no self-nature. How can things be said to have an ego-soul? By the ego-less-ness of persons is meant is that in the aggregates that make up personality there is no ego-substance, nor anything that is like an ego-substance nor that belongs to it.

[

13/07, 12:00] Yogi Tan: The memory of these discriminations, desires, attachments and deeds is stored in Universal Mind since beginning-less time, and is still being accumulated where it conditions the appearance of personality and its environment and brings about constant change and destruction from moment to moment. The manifestations are like a river, a seed, a lamp, a cloud, the wind; Universal mind in its voraciousness to store up everything, is like a monkey never at rest, like a fly ever in search of food and without partiality, like a fire that is never satisfied, like a water-lifting machine that goes on rolling. Universal mind as defiled by habit-energy is like a magician that causes phantom things and people to appear and move about. A thorough understanding of these things is necessary to an understanding of the ego-less-ness of persons.

Om Ah Hum dear Sangha, Happy Lankavatara

Para koordinator harap mendampingi saudara/i sangha untuk memahami topik saat ini :

Ketika kemunculan/bentuk dan penamaan disingkirkan dan semua diskriminasi berhenti, yang tinggal adalah sifat alami semua hal yang sejati dan inti, dan karena tidak ada yang bisa disebut sebagai sifat alami inti, ia disebut “Tathata” dari realitas. “Tathata” universal, tidak berbeda, tidak dapat dipahami adalah satu-satunya realitas, tapi ia disebut dalam berbagai nama sebagai Kebenaran, inti-pikiran, Kecerdasan Transendental, Kebijaksanaan Mulia.

Dengan ke-tanpa ego-an dari sesuatu artinya semua unsur yang membentuk keseluruhan kepribadian dan dunia obyektif yang dicirikan oleh sifat alami Maya dan yang tidak mempunyai apapun yang bisa disebut hakekat-diri, adalah tidak-lahir dan tanpa sifat alami-diri. Bagaimana sesuatu bisa dikatakan memiliki jiwa-ego? Dengan ke-tanpa ego-an dari seseorang artinya dalam keseluruhan yang membentuk kepribadian tidak ada hakekat-ego, ataupun sesuatu yang seperti hakekat-ego maupun yang berkaitan dengan itu.

Memori dari diskriminasi-diskriminasi ini, keinginan-keinginan, kemelekatan-kemelekatan dan perbuatan-perbuatan ini disimpan di Pikiran Universal sejak masa yang tak berawal dan masih terus terakumulasi dimana ia mengkondisikan kemunculan/bentuk dari kepribadian dan lingkungannya dan membawa perubahan konstan dan kehancuran dari waktu ke waktu.

Manifestasinya/perwujudannya adalah seperti sungai, benih, lampu, awan, angin; pikiran Universal dan kerakusannya dalam menyimpan segala sesuatunya, adalah seperti monyet yang tidak pernah istirahat, seperti lalat yang selalu mencari makanan dan tanpa keberpihakan, seperti api yang tidak pernah terpuaskan, seperti mesin pengangkat-air yang terus berputar. Pikiran Universal yang dikotori oleh energi kebiasaan adalah seperti pesulap yang menyebabkan hal dan orang muncul dan bergerak secara ilusi. Pemahaman yang mendalam mengenai hal ini sangat penting untuk sebuah pemahaman tentang ke-tanpa ego-an dari orang.

Info diatas adalah dari bab 4

Ом А Хум, санга. Ваджра Гуру изпрати 3 цитата от Ланкаватара за размисъл и получаване на по-добро разбиране за тях. Всички те са в глава 4, Перфектното познание или знанието за действителността

Когато проявленията и имената се оставят настрана и всички разграничения спрат, това което остава е истинската и основна същност на нещата и тъй щото не може да се предскаже природата на същината, това се нарича “Това, което е” на Действителността. Това универсално, неразграничаемо, неразгадаемо “Това, което е” е единствената Реалност, но се определя по различни начини, а именно като Истина, Същност на ума, Трансцендентна Интелигентност, Възвишена (Благородна) Мъдрост и т.н. Тази Дарма на без-образността (липсата на образи – бел.пр.), на Същностната природа, на Абсолютната Реалност е Дармата, която Будите провъзгласяват, и когато всички неща се разберат в пълно съответствие с нея, тогава сте постигнали Перфектното Познание и сте на път да получите Трансцендентната Интелигентност на Татхагатите (Напълно Просветлените).

Под “липса на его” у предметите се има предвид, че елементите, които изграждат съставните части на същността им и нейния обективизиран свят, се определят от природата на илюзията (maya) и са лишени от всичко, което може да се нарече его-същност, по тази причина са неродени и нямат собствена природа. Как може да се казва, че предметите притежават его-същност? Под “липса на его” у хората се има предвид, че в съставните елементи, които изграждат личността няма его-същност, нито нещо, което прилича на его-същност или й принадлежи.

Спомените за тези разграничения, желания, привързаности и дела се съхраняват във Вселенския Ум от незапомнени времена и все още се трупат там, където предопределят проявлението на личността и нейната среда и носят постоянна промяна и разрушение във всеки миг. Проявленията са като река, семе, лампа, облак, вятър. Вселенският ум, в неговата ненаситност да трупа всичко, е като маймуна, която никога не си почива, като муха, която винаги търси храна без да подбира, като огън, който е вечно ненаситен, като водно колело, което неспирно се върти. Вселенският ум, замърсен от енергията на навика, е като магьосник, който създава илюзорни места и хората изглеждат сякаш се движат из тях. Пълното разбиране на тези неща е необходимо, за да разберем “липсата на его” у хората.

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Please remember to go through Lankavatara, chapter 4,5 and 6 as per guru talk yesterday evening

Diagrams for this discussion: - Please click on links to see diagrams.

Mind system

]]> Sun, 04 Jul 2021 02:13:00 GMT http://www.mahashanti.org.my/lv/blog/?3rd-day http://www.mahashanti.org.my/lv/blog/rss/00000000E <![CDATA[3rd Day]]> imblog

Please remember to go through Lankavatara, chapter 4,5 and 6 as per guru talk yesterday evening

Diagrams for this discussion: - Please click on links to see diagrams.

]]> Sun, 04 Jul 2021 02:13:00 GMT http://www.mahashanti.org.my/lv/blog/?2nd-day http://www.mahashanti.org.my/lv/blog/rss/00000000D <![CDATA[2nd Day]]> imblog

I (Vajra Guru) would like them (participant) to go one time to spend some time on the diagram (diagram).

Please Sangha, Dharma brother and sisters please spend some time on the diagram.

1st to 9th Conciousness

12 Links

Karmic Origins

and for those who are very new, i would to advice you to go to the Chapter 4.

even for those who have been in this Lankavantara teaching for long, please focus on Chapter 4.

At least when we talk about Five Dharma, Three Svabhava, you can follow easily.

Vajra Guru: 10.07.2021 Noon:

Three Conceptual Spheres dissolution .

Free from permanence and non-existence.

Ayatanas dissolution

Spontaneous moment dissolution

Natural dissolution

Intuitive dissolution

Ultimate dissolution

Om Ah Hum ! Dear Sangha ,

happy Lankavatara retreat.

Pls translate into Bahasa and post it to everyone including Bulgarian.

Use the diagram provided yesterday , retreat information and Lankavatara sutra for contemplation .

Dissolution is meant dissolves into emptiness. But Guru don’t use Emptiness here instead Dissolution and further describing this state as free from phenomenon and nonexistent. So , that is the actual meaning of dissolution here .

With clear understanding of Dissolution, then we may now consider the various dissolution .

Ayatanas , spontaneous moment, natural , intuitive, ultimate.

Catatan dari Vajra Guru pada hari pertama Ajaran online :

Guru ingin mereka (peserta) meluangkan waktu untuk mempelajari diagram (diagram).

1st to 9th Conciousness

12 Links

Karmic Origins

Tolong Sangha, saudara dan saudari Dharma tolong luangkan waktu untuk mempelajari diagram.

Dan bagi mereka peserta baru, Guru menyarankan kamu untuk mempelajari Sutra Lankavatara Bab 4.

Bahkan bagi mereka yang telah lama mengikuti ajaran Lankavantara ini, harap fokus pada Sutra Lankavatara Bab 4.

Setidaknya ketika kita berbicara tentang Lima Dharma, Tiga Svabhava, peserta dapat mengikuti dengan mudah.

Vajra Guru: 10.07.2021 Tengah hari:

Leburnya Tiga Lingkup Konseptual .

Bebas dari keabadian dan tanpa-keberadaan.

Leburnya Ayatana

Leburnya momen seketika

Lebur secara alami

Lebur secara intuitif

Peleburan tertinggi

Lebur berarti lenyap ke dalam kesunyataan. Tetapi Guru tidak menggunakan kesunyataan di sini melainkan lebur, dan kemudian menjelaskan kondisi ini sebagai kondisi yang bebas dari fenomena dan tanpa-keberadaan.

Jadi, itulah makna sebenarnya dari 'lebur' di sini.

Dengan pemahaman yang jelas mengenai ‘lebur’, maka kita sekarang dapat mempertimbangkan mengenai berbagai ‘peleburan’.

Ayatana, momen seketika, alami, intuitif, tertinggi.

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Tathagata Garbha is intrinsically pure, endowed with thirty-two attributes and present in the bodies of all beings ,and that,like a priceless Jewel wrapped in soiled clothing, the ever-present, unchanging Tathagata Garbha is likewise wrapped in the soiled clothing of the Skandha, dhatus, and Ayatanas and stained with the stain of the erroneous projections of greed ,anger ,and delusions.

Is Tathagata Garbha the same as what followers other Paths say about a self.

Followers of other paths speaks of an immortal creator without attributes, omnipresent and indestructible, this is the self.

Tathagata Garbha is not the same as the Self mentioned by followers of other Paths. Tathagata Garbha is sometimes called as Emptiness, Formlessness ,Intentionlessness ,realm of reality, Dharma nature ,Dharma body ,Nirvana, devoid of self-existence, neither arises nor ceases ,original quiescence, intrinsic Nirvana

Tathagata Garbha description is varies depending on the attachments of audience.

For those attached to existence, Tathagata Garbha is empty, formless ,or intention lessness.

For those attached to nonexistence, Tathagata Garbha is the realm of reality, Dharma nature, Dharma body.

For those attached to existence and nonexistence, it is Nirvana, absence of self-existence, neither arises nor ceases.

For those attached to neither existence nor nonexistence, it is original quiescence or intrinsic Nirvana.

Om Ah Hum Vajra family happy evening.

Welcome to Lankavatara teaching.

Above are some information from Lankavatara text for our thoughts and contemplation. May be is good to come up with some mind mapping.

Pls tell Guru ,What is Lankavatara retreat?

Comments and Discuss with group on :

1) comments ,correction of information received from previous teaching .

2) discuss on Tathagata garbha as per information received from Guru two days ago .

Tathagata Garbha secara intrinsik adalah murni, diberkahi dengan tiga puluh dua atribut dan hadir dalam tubuh semua makhluk, dan itu, seperti Permata yang tak ternilai yang dibungkus dengan pakaian kotor, Tathagata Garbha yang selalu ada dan tidak berubah juga terbungkus dalam pakaian kotor dari Skandha, dhatus, dan ayatana dan ternoda oleh noda proyeksi keserakahan, kemarahan, dan delusi.

Apakah Tathagata Garbha sama dengan apa yang dikatakan pengikut Jalan lain tentang diri.

Pengikut jalan lain berbicara tentang pencipta abadi tanpa atribut, di mana-mana dan tidak dapat dihancurkan, ini adalah diri.

Tathagata Garbha tidak sama dengan Diri yang disebutkan oleh pengikut Jalan lain. Tathagata Garbha kadang-kadang disebut sebagai Sunyata, Tanpa Bentuk, Tanpa Kesengajaan, alam realitas, sifat alami Dharma, tubuh Dharma, Nirvana, tanpa keberadaan diri, tidak muncul maupun berhenti ,ketenangan asli, Nirwana intrinsik.

Deskripsi Tathagata Garbha bervariasi tergantung pada kemelekatan hadirin.

Bagi mereka yang melekat pada keberadaan, Tathagata Garbha adalah kosong, tanpa bentuk, atau tanpa kesengajaan.
Bagi mereka yang terikat pada ketiadaan, Tathagata Garbha adalah alam realitas Sifat alami Dharma, Tubuh Dharma.
Bagi mereka yang melekat pada keberadaan dan ketiadaan, itu adalah Nirvana, ketiadaan atas keberadaan diri, tidak muncul tidak juga lenyap.
Bagi mereka yang melekat tidak pada keberadaan maupun ketiadaan, itu adalah ketenangan asli atau Nirvana intrinsik.

Om Ah Hum Keluarga Vajra, Selamat malam.

Selamat datang di ajaran Lankavatara.

Di atas adalah beberapa informasi dari teks Lankavatara untuk pemikiran dan perenungan kita. Mungkin baik untuk dimunculkan dengan beberapa pemetaan pikiran.

Beritau Guru, Apa itu retreat Lankavatara?

Beri komentar dan diskusikan di grup :

Komentar, koreksi informasi yang diterima dari Ajaran sebelumnya.
Mendiskusikan Tathagata garbha sesuai informasi yang diterima dari Guru dua hari yang lalu.

]]> Sun, 04 Jul 2021 01:19:00 GMT http://www.mahashanti.org.my/lv/blog/?test-2-subject-xx http://www.mahashanti.org.my/lv/blog/rss/000000006 <![CDATA[10th Lankavatara Retreat]]> imblog

Latest News: 18 JUL 2021

Om Ah Hum Vajra Guru

Om Ah Hum Sangha

We are blessed to received 10 days of Lankavatara teaching.

We humbly invite sangha to attend our online Tsog Offering Puja

19 July 2021

At 17:00 ~ 18:30

Many thanks

The Lankavatara X Teaching and discussion will be in the website.

And for the participant kindly read the Sutra and the teaching, to have understanding about :

1. 2 Fold Egolessness

2. 5 Dhammas

3. 6 Consciousness

4. Astadasa Dhatavah

5. 3 Svabhava

Suffering and freedom, Renunciation, Teaching of Origins: karmic Origin ,Tweleve link , Arhat and teaching of Theravada.
Alaya Origin and teaching of Bodhi , Bodhisattva, Mahayana.
Tathagatagarbha

6. Bodhi Vana Verse

Ajarandan diskusi untuk Lankavatara X tertera di website.

Mohon seluruh peserta membaca Sutra dan Ajaran untuk memahami tentang :

1. 2 Ketanpa-egoan

2. 5 Dharmas

3. 6 Kesadaran

4. Astadasa Dhatavah

5. 3 Svabhava

Penderitaan dan kebebasan, Penolakan, Ajaran Asal : karma asal, 12 Rantai yang Saling Bergantungan (Pratityasamutpada), Arhat dan Ajaran Theravada.
Alaya asal, Ajaran Bodhi, Bodhisattva, Mahayana.
Tathagatagarbha

6. Ayat Bodhi Vana

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