Although my experiences are nothing special, they are just ordinary human experiences, I think my Buddhist training has given me valuable experience to bear in mind in daily life. I'm happy to share some of it with you.
I sincerely believe that all humans are of the same nature, both mental and emotional. We all have the potential to be good and happy people also have to be bad and harmful. I think the potential for all these facets are present in us. The important thing is to try to promote in every one of us, the positive and helpful and try to reduce negative. Although the negative aspects can sometimes bring some satisfaction in the short term, ultimately only bring suffering. Positive attitudes always bring us inner strength. With inner strength we have less fear and more confidence in ourselves, and it is easier to extend our care to other without any barrier, religious or cultural or any other type. It is therefore very important to recognize our potential for good and bad, and then observe and analyze it carefully.
This is what I call promoting human value. My main interest is to promote deeper understanding of the value of human beings. Deeper human value is compassion, a feeling loving and committed. These basic human qualities are very important, whether they are believers or not it is, and no matter what is the religion that is practiced, without which no one can be happy.
Some people have a right mindset to follow a religious faith. Make use of religious faith to promote these basic human values \u200b\u200bis very positive. The message of the major world religions is basically the same: love, compassion and forgiveness. What varies is how each religion that promotes such qualities. But given that they all aspire to do more or less the same goal, to live a happier life, be compassionate people and create a more compassionate world, the fact that different methods are not a problem. The ultimate achievement is important. The world's major religions have the same potential to help humanity and, since there is a wide variety of mental dispositions among human beings, we need, of course, religions. The variety is beneficial. The harmony between different religious traditions is another important issue. So I strive always to promote harmony among religions.
I will now explain the Buddha Dharma focusing on a specific work of Buddhist literature, the Eight Verses of Mind Train (Lojong tsik guide me.) The fact that it is a Buddhist text does not mean you are trying to promote and propagate Buddhism. My motivation is clear: if you look at my many years of activity, you can judge if what you say is true or not.
First, sorry to learn of other religious traditions is sometimes very useful. Unless we know the value of other traditions, it is difficult to develop respect for them. Mutual respect is the foundation of true harmony Parliament. We strive to develop a spirit of harmony, not for political or economic, but rather because we understand simply the value of other traditions.
Some of my Christian brothers and sisters, both monks and lay people have told me they are using techniques and methods pa ra Buddhist compassion and even develop their faith. Have adopted some Buddhist ideas and techniques in their practice but remain within the framework of their own religion. I always tell my Western friends who follow me is Jordan's own tradition. Change of religion is not easy and sometimes confusing.
However, I want to say something to those who feel, really, that the Buddhist approach is most effective and appropriate for your mindset. Please Think about it carefully and when you are convinced that Buddhism is what you should, then it is your duty to follow. It is important to remember: Sometimes, people develop a critical attitude towards his religion or tradition prior to justification for changing his faith. This must be avoided at all God's me. Your previous religion may no longer will be useful, but that does not mean it is not useful to humanity. In recognition of the principles and rights of others and the value of its traditions, must honor your old religion. It seems important.
Putting into practice the teachings
When you accept a religious tradition, you, as a believer, to put into practice their tradition. Religious practice must become part of your everyday life. Through practice and experience that provides the training, you will develop understanding and wisdom. According to Buddhist teaching, practicing the Buddha Dharma is necessary have belief and faith, and therefore has a thorough knowledge of the Buddha Dharma. Sometimes, even in Buddhist countries like Tibet, for example, some people do not really know what is Buddhism, which is quite sad.
If we are not aware of the importance of integrating into our lives the teachings of our faith through practice, we are in danger of following a cliche or a popular idea. For example, when someone speaks of Christianity, the first image or cliché that usually comes to mind is a large cross inside a church. I guess that when someone talks about Buddhism, the image displayed is of a serene statue of Buddha inside a large temple or a monk holding a drum and beating a drum. It is possible that in some cases think of a monk who wears a strange mask. This is what I mean by popular ideas or clichés. There is some danger in it.
When someone mentions Buddhism, particularly Tibetan Buddhism, you have to think about altruism infinite, universal compassion and a deep understanding of the nature of reality, or emptiness (shuñata). This is the kind of perception that we must cultivate.
Once these preliminary remarks, I wish to inform you that my explanation will be divided into two sections. In the first of which I will explain the reasons why we need some mental discipline, as they call Tibetans, a mental training. And in the second part will explain the procedure itself to engage in such mental discipline or training.
The Four Noble Truths and Causation
As you are probably aware all the central teachings of the Buddha are rooted in the four noble truths. The Four Noble Truths are the foundation of Buddhist teaching are the following: the truth of suffering, its origin, the possibility of cessation of suffering and the path leading to cessation of suffering. The teachings on the Four Noble Truths are rooted in our human experience, under which the basic aim is to seek happiness and to avoid suffering. The happiness we desire and suffering that we avoid arise as a result of causes and conditions. Understanding this causal mechanism of suffering and happiness is the essential theme of the Four Noble Truths. The Buddhist understanding of the causal mechanism is based on a detailed analysis of the various possibilities of causation. For example, one could argue that our experiences of suffering and happiness happen for no reason, in other words, without cause. This possibility has been rejected in the Buddhist teachings. You can also think that our experiences of suffering and happiness are, in a sense, created or caused by some to be transcendental. This possibility has also been rejected in Buddhism. Another option would be for a particular type of primary substance was the basis of emergence of all things and events. This idea has also been ruled out. That is, our experiences of suffering and happiness do not come by themselves, do not arise from a cause independent existence nor are they the product of a combination of these.
Having rejected all metaphysical possibilities above, the Buddhist teaching understand the causal process in terms of an emerging interdependent: all things and events, including our experi ences of suffering and happiness are the result of the meeting of a multiplicity of causes and conditions. Understanding
Main Function of Mind
When we examine closely the teaching of the Four Noble Truths, we discovered the paramount importance of consciousness, or mind, in determining our experiences of happiness and suffering. From a Buddhist perspective, there are different levels of suffering. There is, for example, the suffering that is obvious to us all, that is, of painful experiences. We can all recognize them as suffering. A second level of suffering includes what is commonly defined as pleasurable sensations. In fact, the pleasurable sensations are also suffering because they have in them the mile was dissatisfaction. There is also a third level of suffering, in Buddhist terminology, is called pervasive suffering of conditioning. In a sense, one can say that this third level of suffering is given to the simple reality of existence as being ignorant and prone to emotions, thoughts and negative karmic actions. The very fact of being linked to negative emotions and karma is a source of suffering and dissatisfaction.
If you ponder the different kinds of suffering, you will find that ultimately, they are all rooted in the state of mind. In fact, the undisciplined state of mind is an experience of sufri8 treatment. Looking the origin of suffering in Buddhist texts, we find that while we read about karma, action and deception that propels or motivates the action, we are dealing with actions committed by an agent. Because there is a motive behind the action, karma can be understood ultimately in terms of a mental state, mental state undisciplined. Similarly, when we talk about the deceptions that impel one to act negatively, we are speaking also of a mind undisciplined. Therefore, when the Buddhists refer to the truth of the origin of suffering, they are referring to a mindset that is undisciplined and unruly and gives rise to a state of ignorance and suffering. In the ultimate sense, the origin of suffering, the cause of suffering and the suffering itself can only be understood in terms of a mental state.
The cessation of suffering can only be associated to a sentient being, an agent, to consciousness. We can not talk about the cessation of suffering from an inanimate object, like a pot or a table, etc. Buddhist teachings describe the cessation of suffering as the highest state of happiness. But this happiness is not to be understood in terms of pleasurable sensations, we're not talking about happiness at the level of feelings or sensations. We are referring, rather, at the highest level of happiness, which consists of freedom from suffering and delusion. Again, this is a mental state, a level of spiritual realization.
Ultimately, to understand our experience of suffering and pain and the road leading to cessation, the Four Noble Truths, we must understand the nature of mind.
Nirvana Mind and
The process by which the mind creates our existence ignorant and suffering in which we live Chandrakirti described in his Central Road Guide (Madhyamakavatara), where he states: "An undisciplined mental state gives rise to the deceptions that propel an individual to negative action, in turn, creates the environment harmful where the individual lives. "
trying to understand the nature of freedom from suffering (nirvana) spoken of Buddhism, we can refer to a passage Nagarjuna, Central Way Basics (Mulamadhyamakakarika) in which, in a sense, equates unenlightened existence (samsara) to the Enlightened existence (nirvana). What follows, here, Nagarjuna is not to believe that our nature or our existence, illuminated or not, is intrinsic. From point of view of emptiness, both states are also completely empty of reality or an intrinsic existence. What distinguishes a non illuminated a light is the knowledge and experience of emptiness. Knowledge and experience of the emptiness of samsara is nirvana. The difference between samsara and nirvana is a state of mind.
Given these premises, it is logical to ask: "Are you suggesting that everything Buddhism there is nothing more than a projection of our minds?". This is a critical question to which the Buddhist masters have offered different answers. On the one hand, the great teachers have argued that, in the final analysis, everything, including our experience of suffering and happiness, is not simply a projection of our mind.
But there is another group that has argued vehemently against this extreme form of subjectivism. This second group has that, although in a sense one can understand that all phenomena, including experiences, are creations of one's mind or consciousness, this does mean that everything is only mind. They claim that one has to maintain a degree of objectivity and believe that things exist. While maintaining that consciousness, mind, the subject plays a role in the creation of our experience and the world, insist that there is also an objective world that is accessible to all subjects and all experiences.
There is another point with regard to the Buddhist concept of freedom or nirvana, which I need to understand. Nagabuddhi, a disciple of Na garyuna, says, "Enlightenment or spiritual freedom is not a gift that someone can make you or is the seed of enlightenment that is owned by something else. "The implication here is that the seed or the potential for enlightenment occurs naturally in all beings. A then Nagabuddhi question: "What is nirvana? What is Enlightenment? What is spiritual freedom?". And his answer is: "True enlightenment is nothing but the absolute understanding of the nature of own entity. "Nagabuddhi When speaking of the nature of the institution itself, he is referring to what Buddhists call the ultimate clear light or radiant inner nature of mind. Nagabuddhi states that the true state of Buddhahood is attained when the inner nature has been updated or understood in all its depth.
So when we speak of enlightenment, the state of Buddhahood or Nirvana, which are the fruits of personal spiritual efforts, loans are talking about a quality of mind, a mental state. Similarly, when we refer to the deceptions and the factors that obscure and obstruct our achievement of the enlightened state, we are also talking about mental states, mental states misleading. In particular, we are referring to the misleading statements that are rooted in a distorted way of perceiving the self and the world. The only form 10 remove this misunderstanding, distorted way of perceiving the self and the world, to cultivate the correct view of the true nature of mind, the true nature of the self and the world. Here, once again, our perception of the purified purification objects must be understood in terms of mental states
In summary, the teaching of Buddha side by side, a disruptive mental state with the suffering and the existence not lit and, on the other, a disciplined mental state of happiness, with enlightenment and spiritual freedom. This is an essential point.
Generally, our daily experiences of pleasure and pain are related with physical sensations and mental states. Is obvious. When pleasure or pain is manifested mainly in the form of physical sensations, can be subdued or neutralized by a mental state. This is clear. Moreover, it is difficult to neutralize an unhappy state of mind through the physical. If a patient who suffers great pain keeps a cool head, be able to neutralize their suffering. And you can also relieve physical suffering with an attitude of acceptance or the desire to stand. Is it as useful as important to focus on mental training on a daily basis, even before considering the next life or spiritual freedom. I think we all should take care most of our minds, not just the money. I think it is even those who do not seek or are interested in long-term results. Valid
Thought and Thought Invalid
I inform the reader that when we refer to mental states, the word translated as "mind" would be translated as "mind / heart." A natural, I suppose you might call "psychological law" of our subjective experience of thoughts and emotions is that two thoughts or emotions that are in direct opposition can not coexist at the same time. From our ordinary, everyday experience, we know that there are thoughts that can be classified as valid and others invalid. For example, if a particular thought corresponds with reality, that is, if there is a correspondence between the state of affairs in the world and the perception of them, then one can call that a true thought or a valid experience. But we also experience thoughts and emotions that are completely contrary to how things exist. In some cases, it is possible that it is a form of exaggeration but in others, may be diametrically opposed to the mode of being of things. Such thoughts and emotions are considered invalid and without merit.
Buddhist texts, especially those of epistemology, make this distinction between forms of thought and emotion valid and invalid to explain the valid cognition or cognition is true and two or fruit. What I mean here is that, for an effort to succeed and lead to the achievement of a goal, thoughts and emotions require valid.
In Buddhist texts, states that the attainment of higher spiritual liberation, nirvana or enlightenment, is the result of thoughts and emotions valid. For example, according to Buddhist teachings, the main factor giving rise to the attainment of enlightenment or Buddhahood is a direct and true nature of reality. Direct knowledge and true reality is a valid way of knowing things like the nature of the world, etc. Moreover, if we look at several additional factors, such as compassion, altruism and the aspiration to attain enlightenment for the benefit of sentient beings sen (bodhicitta), we see that are all based on valid thought. Although altruism and compassion are more an emotion than a cognitive thinking, the process leading to the achievement of universal compassion and bodhicitta involves comparing the truths with falsehoods. This is a process of cultivating the valid ways of perceiving and experiencing things. Therefore, we can say that Buddhahood itself is a result of the thoughts and emotions are valid and we see, however, that the unenlightened experience (samsara) is a product of invalid ways of perceiving and experiencing.
For example, according to Buddhism, the fundamental root of our existence is not lit and our suffering is ignorance (avidya). The main feature of this ignorance is a distorted way of perceiving the world and ourselves. Again, thoughts and emotions are not valid, invalid modes of seeing and experiencing things and ourselves are ultimately the source of our suffering and our unenlightened state. The main issue in the analysis Finally, the correlation between thoughts and emotions valid and happiness and spiritual freedom, and among the forms of thought and emotions are not valid and suffering and unenlightened state.
In the Buddhist practice of mental training or discipline, the emphasis is on engaging in a method or process by which the valid forms of thought and emotion can be developed, enhanced and improved and where the forms are not valid can be countered, mined and finally discarded. Something we understand and appreciate, when we approach a technical and mental training Buddhist, is the complexity of the task we face. Scripts mention Buddhist eighty thousand types of negative thoughts and destructive, corresponding to the eighty-four thousand different types of approaches or antidotes. It is important not to have the unrealistic expectation that somehow, somewhere, will find the magic key that will allow us to eliminate negative blow all our minds.
We need, therefore, with great determination and patience. Do not think that once one is put to practice the Dharma, will light up in a short period of time, perhaps in a week. This is impossible and unrealistic.
I would like to refer to a beautiful comment made by Nagarjuna speaks of the need for patience and an assessment of the extent of time it takes to really engage in a process of mental training or discipline. Nagarjuna said that if, through mental training and discipline, through wisdom and skillful application, you can develop within you a feeling of calm and confidence, a peace that is actually rooted in a confirmed and final position, then the time that carries no importance. In contrast to the view of Nagarjuna, from personal experience, time does matter. If we are experiencing an excruciating and painful event, albeit short-lived, we leave it as quickly as possible.
Cultivating Wisdom and Skillful Means
The many approaches to training the mind and mental discipline has two main aspects. One is the development and cultivation of intuitive knowledge or wisdom, that is, develop, grow and increase valid ways of knowing and thinking. The other is the aspect of method or skillful means.
The Eight Verses for Mind Train summarizes the key lessons of wisdom, or intuitive knowledge, and the method or skillful means. The work focuses on the commitment and antidotes that will allow the practitioner to counter two major obstacles. The first obstacle is the thoughts of self-esteem and the sense of egoism and selfishness in which they are rooted. The antidotes for them are mainly the cultivation of altruism, compassion and bodhicitta, which is the altruistic aspiration to attain enlightenment for the benefit of all sentient beings. The second obstacle is grasping for a durable me there permanently. The antidote to this obstacle is included in the wisdom teachings of the Eight Verses for training the mind, so it can be said that the text contains the entire essence of the Buddha's teachings differently exposed.
The Two Truths This way of looking at the essence of the teachings of Buddha teachings wisdom and method fits beautifully with the words of Nagarjuna, saying that all the teachings of the Buddha must be understood within the framework of the two truths: conventional truth and ultimate truth. The essential teachings of the Four Noble Truths are to be understood in terms of these two truths. However, when it comes to understanding the nature of the two truths, we must remember that there are two realms or levels of independent existence, different and unconnected.
There are several schools of thought with different levels of understanding of the teachings on the two truths. My understanding of the two truths is based on the perspective of Indian thinkers madiamika school, for whom I have a particular preference which is based in admiration.
From the point of view madiamika, the reality at the level of conventional existence consists of ordinary experience in the realm of cause and effect, which is the realm of multiplicity and diversity in which we manage the different laws of reality . This level of reality is called conventional reality or conventional truth, because Dad see such experiences and perceptions specific to that is essentially conventional level of understanding the world.
However, if you look at a deeper reality, we find the ultimate nature of reality, namely that no phenomenon or event, even the self, exists within an independent reality and intrinsic. What we find when we look more pro substantiate the nature of reality is that the causation of the origination of each and every one of the phenomena is the result of an aggregation of many causes and conditions. What this tells us interdependent and causal nature of reality? There is nothing, no event, even one's self, possessing a reality independent, autonomous and different. Things and events are in some sense, dependent; arise depending on many factors. It is said that the ultimate truth is the absence of any independent and autonomous reality. The reason it is called ultimate truth is that not obvious to us in our ordinary level of perception and understanding of the world. We need to dig deeper to find it.
These two truths are indeed two sides of the same thing, two perspectives on the same world. The principle of two truths is very important, because it directly affects our understanding of the relationship between our perception and reality of the world. In Buddhist literature India find a tremendous amount of explanation, discussion and analysis concerning the way the world perceives the mind or consciousness. Questions arise like: "What is the nature of the relationship between our subjective experience and the objective world? "and" to what extent our experiences are constituted by the world we perceive? ". I think the reason why there have been many discussions, debates and analysis on such issues is that the understanding of these issues plays a crucial role in the development and training of the mind itself.
The Two Aspects of Buddhahood
As we have seen, according to Buddhist tradition there are two truths: the truth of conventional reality and the truth of ultimate reality. Corresponding to these two levels of reality the way we have two dimensions: method, or skillful means and wisdom. Since that there are two major dimensions in the way, there are also two aspects to the resultant state of Buddhahood. One is the aspect of form or shape body of Buddhahood (rupakaya), and the other is the reality of Buddhahood, the body of truth (dharmakaya).
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