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    _B2SPIRIT_BUDDHISMUS
    KOCOURMIKES
    KOCOURMIKES --- ---
    To be in a deluded state is to sense you are a perceiver and experiencer of an already existing environment, instead of being the projector of it.
    KOCOURMIKES
    KOCOURMIKES --- ---
    KOCOURMIKES
    KOCOURMIKES --- ---
    Instant Buddhahood

    Actors remain as their true identity while they "assume" or mentally generate their role's character and personal identity as the script dictates.

    The actor generates the mood, emotional tone and the character's physical comportment as accurately as possible.

    But at no time is the professional actor's original identity modified by the roles it pretends to be.

    That being so, then it also must be that the "assumed identity" is occurring in the same mental space as the actor's true identity. The assumed identity is just a temporary overlay or mask being generated by the actor's mind itself upon and within the true identity of the actor.

    The actor could assume many different complete identities over time without ever conditioning or altering his or her true identity in any way. At the end of a work day, the actor always goes home as the original identity.

    Rigpa is a Buddha. A Buddha has a true "identity" as defined by the inherent, and unconditioned attributes of all Buddhas. The Buddha can creatively generate infinite numbers of imaginary identities to assume, just like our actor could.

    But for most of us, our Buddha Mind is projecting our identity as one that doesn't recognize its nature as being merely a fictional projection (tsal) of the Buddha Mind (Rigpa) itself.

    In other words, you are fully a functioning Buddha in this exact moment who is projecting an identity that doesn't know it's merely a self-projection. It's this ignorance that is the first link in its samsaric stage play.

    It seems the assumed character has become fused somewhat permanently in its script and role without knowing the true nature of itself as being the energetic projection (tsal) of the unconditioned actor or Buddha fully engaged in its active performance.

    Here's how to snap out of the karmic character role and its samsaric script immediately:

    Close your eyes. Sense your personal identity as your full name invokes. For me it would be like thinking "I am Jackson Peterson".
    Contemplate and feel fully your unique self and sense of "me".

    Next, still with eyes closed; sense your consciousness is a fully active and functioning Buddha. You are that perfect Buddha. Your mind IS the Buddha Mind. Stay with this contemplation until fully felt with some sense of conviction.

    Now sense that AS a Buddha, that you, AS a Buddha are imagining yourself to be your ordinary personal self-identity. Notice how both aspects are occurring in the exact same mental space. Stay with this for a little while.

    Now shift back and forth several times from sensing yourself as your personal self-identity (karmic self) and then as your being a Buddha .

    After doing that for a few minutes; then sense you are a Buddha "in the act of projecting your egoic identity". It's like sensing you are a Buddha Mirror and you are projecting your egoic identity as a reflection that is appearing in your transparent and perfectly clear Buddha Mind.

    Practice with this "recognition" exercise until identity fully shifts into your true Identity as an always present and changeless Buddha.

    "All the world's a stage, and all the men and women merely players; they have their exits and their entrances, and one man in his time plays many parts..."

    William Shakespeare
    KOCOURMIKES
    KOCOURMIKES --- ---
    Ever Present Clear Light
    Q. What is your condition in this moment?
    A. It's a rather beclouded state of uncomfortable consciousness.
    Q. What is it that is knowing that condition? Could it be that the clear light of awareness is the cognitive aspect of the condition itself?
    Isn't it like the clear glass of a mirror in which the reflections appear? Could a reflection appear absent the ever-present clear glass of the mirror?
    Does the ever-present clear and transparent glass ever change as do the reflections?
    In Dzogchen we can notice that no matter what mental, emotional or perceptual phenomena appear, that which knows those occurrences are happening is the perfect clear light of awareness (rigpa) itself.
    So whether karmic mind or the egoic self are present or not, the clear light of rigpa is always equally their host, just like the clear glass of a mirror always hosts it's reflections in its transparent emptiness.
    In any experience, notice the aware and empty quality of the "noticing" itself. By doing so, the reflection or experience reveals its true nature to be awareness itself appearing momentarily as the occurrence. The ocean is manifesting a wave.
    In this moment of "seeing", the formative or energetic aspect of the occurrence releases upon the arising.
    KOCOURMIKES
    KOCOURMIKES --- ---
    How does one enter the direct path of Dzogchen without any preparation, development or further maintenance?
    Notice the ever-present quality of an aware observing that is only a naked knowingness and empty observingness. It's not produced or fabricated. It's the only "constant" in all experience.
    KOCOURMIKES
    KOCOURMIKES --- ---
    Ucim Zazen, Buddhuv Zazen, linie transmise.... tak jak me to naucil Mistr. pokud by se chtel nekdo presne Zazen naucit (Buddhovo cviceni-osviceni), naucim, piste POSTA, zajdeme na Staromak nebo si necham poslat zafu a muzeme na travniku, v parku, bydlim v lese :D Praha, musite prijet.

    Presna transmise pro Skutecne Telo Buddhy, klicova poloha tela a mysli, odlozeni tela a mysli, Dharmakaya Buddhismus, ja jsem Mahayana, ochrance Dharmy, ochrance Mahayany a Vajrayany.

    Zazen Mistra Dogena, to je Rigpa, to je Hishiryo - Beyond consciouness.

    (tohle je sice silna medicina ale je to naprosto bezpecne. Techniky z FB zkousejte na vlastni nebezpeci, ikdyz to taky buduje charakter :)
    KOCOURMIKES
    KOCOURMIKES --- ---
    zazen je i tady, 4 skupiny, na Staromaku, cilize je to 5 krat tydne zazen... rano vecer

    Skupiny a jóga :: Centrum Lotus
    http://www.centrumlotus.cz/dhamma-skupiny/
    KOCOURMIKES
    KOCOURMIKES --- ---
    Zazen is infinite, infinity eternity.....
    KOCOURMIKES
    KOCOURMIKES --- ---
    "Zazen je nejhlubší odpověď na všechny otázky, které si člověk může položit.“

    - Mistr Sei Yu Debailly


    " Zazen je velka cesta, velka stezka. Je to zniceni nazoru, existence a neexistence, zivota, smrti, je to zniceni viry ve vecnost, v zanik. Je to nedualita. To, cemu nas uci zazen, je prava povaha vsech veci. Zazen odtina vsechny nase pochyby. Musime cvicit s velkou radosti. Toto cviceni je hluboke a tajemne, nikdo ho nemuze zmerit. Svetlo zazenu je jako jas slunce. Toto cviceni je nekonecne. "

    - Mistr Debailly

    KOCOURMIKES
    KOCOURMIKES --- ---
    ZAZEN, SAMOTNE CVICENI ZAZENU = ZIVOT NA 100 % !!! :D v tom zazenu sedet, ne o nem premyslet.


    Pak ze Zazenu, coz je cviceni samotneho historickeho Buddhy, vylezete ze zazenu a svet je jako 1. den po stvoreni, uplne cerstvy a zarivy, 500 mikro afterglow :D



    https://www.facebook.com/events/314558902315275/

    KOCOURMIKES
    KOCOURMIKES --- ---
    TEDDYBEDDY: uz jsem si myslel ze ses prihlasil na Zazen !! :D

    to je 10 000 % probuzeni, staci ti jedna hodina a je to asi tak 5krat silnejsi nez LSD....

    :o)))
    TEDDYBEDDY
    TEDDYBEDDY --- ---
    KOCOURMIKES: Už jsem se přihlásil ;)
    KOCOURMIKES
    KOCOURMIKES --- ---
    akce Zazen Praha


    26. červen v 19:00–21:00

    Zen dojo MYO GEN JI Praha

    Na Třebešíně 1060/10, 100 00 Praha

    Vědomá pozornost v každodenním životě

    https://www.facebook.com/events/314558902315275/


    Veřejná · Pořádá Zen dojo MYO GEN JI Praha a Sótó zen ČR - Sangha žáků mistra Kaisena
    KOCOURMIKES
    KOCOURMIKES --- ---
    TEDDYBEDDY: amigo, ty citajes tohle? [ KOCOURMIKES @ BUDDHISMUS ]
    KOCOURMIKES
    KOCOURMIKES --- ---
    TEDDYBEDDY
    TEDDYBEDDY --- ---
    KOCOURMIKES: 100kliků/100 dřepů! Nic víc nepotřebuješ. Duhové tělo & diamantová mysl se dostaví mimochodem. Ještě lépe 1klik/ 1dřep- každý 10min. výdrž= levitace startup pack :D
    KOCOURMIKES
    KOCOURMIKES --- ---
    TEDDYBEDDY: Neznicitelnost Diamantoveho Supersportovce :)
    TEDDYBEDDY
    TEDDYBEDDY --- ---
    KOCOURMIKES: Prázdná slova- prázdné děje. 100kliků/100 dřepů denně, to jediné dává smysl :)
    KOCOURMIKES
    KOCOURMIKES --- ---
    TEDDYBEDDY: amigo, ego to ja, to je jenom hacek, na ktery se muzou chytat neurozy, nic vic :) zbav se toho, odhod ego, odloz telo a mysl :)
    TEDDYBEDDY
    TEDDYBEDDY --- ---
    KOCOURMIKES: To je jen otázka interpretace. Já bych to taky spíš přeložil "k sobě".
    KOCOURMIKES
    KOCOURMIKES --- ---
    protoze to Self je uplne non-self. ale totalne. je to proto jenom new age blbost, prevzata z Hinduismu.
    KOCOURMIKES
    KOCOURMIKES --- ---
    TEDDYBEDDY: jo, akorat je scestne tomu rikat Self. Velke Ja ! :D
    TEDDYBEDDY
    TEDDYBEDDY --- ---
    Když se vrátíte ke svému Já, nazýváme to osvícením, uvědoměním, osvobozením, volností. Když poznáte Já, víte vše.

    V tomto probuzení odhalíte, že je ve vás celý vesmír. Všechny vesmíry jsou ve vašem nitru a vy jste vesmírem. Toto je nejzazší pochopení. Víte-li toto. víte vše. Nevíte-li to, nevíte nic, bez ohledu na to, kolik informací jste nashromáždil.

    Bez tohoto poznání jste nevědomý. Když jste poznal Absolutno, jste vším... Bez počátku, středu, konce, bez zrození nebo smrti. Zde končí všechny obavy.

    H.W.L.Púndžou
    KOCOURMIKES
    KOCOURMIKES --- ---
    The Dalai Lama shared:
    "Nonetheless, in tantra, the quality of the agent that is realizing the emptiness of mind—the clarity of this experience, and the way in which this mind is indivisible from its object, from emptiness—is quite different from what it is in the sutra teachings.
    In tantra (and Dzogchen), it is as if something’s own essence were manifesting as its own realization. This can only take place when one takes the ultimate nature of mind as one’s object, culminating in an indivisibility of awareness and emptiness.
    This is why the Indian master Aryadeva states that it is extremely important to realize the ultimate nature, or reality, of the mind, for it is the mind that is the root of samsara and nirvana."
    This needs some unpacking:
    The absolute Buddha Mind is projecting a secondary consciousness as an agent (the seeker) that is looking directly into the nature of the Buddha Mind itself. By doing this the absolute Buddha Mind is dissolving it's own projection (the seeker) into itself. Remember the seeker itself (and it's actions), is being actively projected by the absolute Buddha Mind in each moment. As the Buddha Mind was just now projecting a samsaric state, it is now revealing Nirvana.
    As Longchenpa shared: "Seeing this clearly, one must break out in great laughter!"
    KOCOURMIKES
    KOCOURMIKES --- ---
    Je mnoho lidí, kteří jsou spokojení i bez víry. Dokonce jsou lidé, kteří skvěle dodržují morální zásady a nepotřebují k tomu žádné náboženství. Na druhou stranu žijí také lidé, kteří z pohledu Bible dělají mnoho hříchů, ale ani ti často nevypadají nijak zoufale. Jsou v životě spokojeni. K čemu je tedy potom víra v Ježíše, když člověk může docela dobře žít i bez ní?

    Skutečně existují lidé, kteří jsou spokojeni i bez víry. Určitě ale nejsou spokojeni bez Boha. V Bibli se píše,že spokojenost a štěstí dává Bůh a dává tyto věci nejen lidem věřícím, ale i lidem nevěřícím. Věci jako bohatství, úspěch, zdraví a radost jsou dary od Stvořitele. Protože Bůh nedělá žádné rozdíly mezi lidmi, dostavájí tyto dary i ti, kteří v žádného Boha nevěří.

    Někteří nevěřící lidé tedy jsou v životě spokojeni ne proto, že Bůh neexistuje, ale právě proto, že existuje. Bible říká, že:

    „Bůh sice v minulosti nechával pohanské národy žít tak, jak chtěly, avšak nepřestal dosvědčovat sám sebe tím, že jim prokazoval dobro: dával vám s nebe déšť i úrodu v pravý čas, sytil vás pokrmem a naplňoval radostí.” (Bible, Skutky 14,16-17)

    Bůh lidem dává dobré a příjemné věci, protože se jim chce dát poznat. Spokojenost, kterou zažívají lidé bez víry je ale jenom náznakem opravdové spokojenosti, která plyne ze vztahu s Bohem! Mnozí křesťané, kteří v Ježíše uvěřili jako velice šťastní a spokojení, dnes vyznávají, že prožívají život v dimenzi, kterou předtím ještě nezažili.

    Spokojenost nevěřících lidí je jako vůně dobrého jídla. Bůh tuto vůni na svět vypouští, aby lidem naznačil, že je tu něco velmi dobrého k jídlu. Chce nám ukázat, že se můžeme nasytit ve vztahu s Ním.

    Někteří lidé se kochají pouze touto „vůní” života a domnívají se, že je to celé štěstí, které existuje. Bůh jim chce ale dát mnohem víc, než co dosud poznali. Ježíš nenabízí pouze nudné náboženství, které člověka připraví o všechny radosti života. Naopak. On je zdrojem všech příjmených věcí a zdarma dává i to nejcennější - osobní přátelství s Ním.

    Člověk, který má od Boha pouze životní radovánky je spokojený jen na 50%. Pravé štěstí spočívá v tom, když se člověk dokáže před Bohem v srdci sklonit a pozvat ho do svého života. Vrcholem radosti není sex ani dovolená na Bahamách - i když i to jsou hezké věci... J Mnoho lidí dnes zakouší, že vrcholem radosti je být s Bohem! Poznat jeho lásku a vnímat jeho blízkost. Být si jist tím, že Ježíš zemřel i za mě a vědět, jaký má můj život vlastně smysl.

    Spokojenost, která neplyne ze vztahu s Bohem, může být někdy také velmi pomíjivá. I slavný král Šalomoun, který si mohl dovolit všechny požitky, jaké svět nabízel, proto na konci svého života napsal:

    „Pamatuj na svého Stvořitele ve dnech svého mládí, než nastanou zlé dny a než se dostaví léta, o kterých řekneš: `Nemám v nich zalíbení.´” (Bible, Kazatel 12,1)

    Křesťan bez církve?

    Nemůže být člověk křesťanem, aniž by vstupoval do církve?
    KOCOURMIKES
    KOCOURMIKES --- ---
    FORAMINIFERA: nicmene Emptiness - Sunyata nesmi svadet k tomu ze clovek bude konat neomezene zlo a rekne si ze je to fuk, ze je to prazdne. Je to jen absolutni hledisko, zakon podmineneho vznikani (karma, napr. objeveni se v pekle po smrti) stale v Prazdnote plati.
    FORAMINIFERA
    FORAMINIFERA --- ---
    Further intelligence is what we develop when we understand and experience shunyata, emptiness, and the nature of mind. That level of practice is a step further than what we referred to in the first case. When you have developed the view of emptiness and the experience of the very nature of mind and have brought it to its consummation, then you can deal with the real mountain lion more easily, so to speak. You will be able to deal directly with the causes of suffering. They will hold no fear for you, no threat. You will be able to fearlessly proceed along the path and utilize the means that lead to cessation of suffering.

    Take the example of Milarepa. Fire couldn't’t burn him, water couldn't’t drown him. From his own perspective he was beyond birth and death. Why? Because fire, which is emptiness by its very nature. could not harm Milarepa who was emptiness himself. Emptiness couldn't’t harm emptiness.

    The process of birth and the process of death all take place only within the context of the state of confusion. From the point of view of the ultimate nature of emptiness, birth and death are not inherently existent. So from the perspective of one who has realized emptiness, that individual’s perception is no longer involved in the process of birth and death. Thus we read accounts of Milarepa seeming to die in one area while someone else is receiving a teaching from him in another place. Or of Milarepa having already “died” and his corpse having been placed on the funeral pyre and set alight. When his disciple Rechungpa came late to the funeral, Milarepa was sitting up in the flames and singing a song of instruction to him. How can we account for these kinds of occurrences without understanding them from the point of view of the realization of emptiness?

    YMR
    KOCOURMIKES
    KOCOURMIKES --- ---
    Many times I have been rightly called an "Absolutist" in regards to my presentation of the Buddha Dharma and especially Dzogchen.
    In Dzogchen one takes the "absolute" or ultimate truth as the path.
    To understand what this means we have to define what is meant by the absolute or the ultimate truth in Dzogchen.
    The greatest authority on this topic in Mahayana Buddhism, is unquestionably a Buddhist teacher called Nagarjuna who lived during the the second century.
    He suggested that we can delineate reality into two categories for philosophical discussions: the ultimate truth and the conventional truth.
    He wrote that the ultimate truth is "emptiness" (sunyata) and the conventional truth is fiction (prapañca).
    The fictional or conventional/relative truth is our conceptual constructions that we take as inherently, objectively real and self-existing on their own side, independent from our own mind as being their sole source.
    Nagarjuna writes concerning "conventional reality":
    "Any horns there, on a rabbit’s head are just imagined and do not exist. Just so, all phenomena as well are just imagined (conceptually constructed) and do not exist."
    Nagarjuna points out in his "Praises to to the Dharmadhatu" that this ultimate truth of emptiness isn't just a void emptiness but that it is a "mind of clear light" as the absolute Buddha Nature called the Dharmadhatu.
    Nagarjuna:
    "The Dharmadhatu was never born, nor will it ever cease. At all times it is free of all afflictions; at the beginning, middle, and end, free from stain."
    He further clarifies:
    "The Dharmadhatu is not the self. It is neither man nor woman either; and being beyond everything perceivable, just how could it be thought of
    as a self?"
    Dzogchen recognizes the only real truth as the Buddha Nature or Dharmadhatu itself. We only take refuge in the Dharmadhatu which is our own aware consciousness (yeshe). Dzogchen is the only Buddhist path that takes the ultimate truth or absolute as its unique path.
    That means the Dzogchen skilfull means is to point only to the ultimate or absolute truth itself ignoring all fictional narratives.
    All other Buddhist paths point to some level of fiction, which is why they consistently fail. If one is trying to get to Rome by a path that leads in the wrong direction, yet promising to arrive in Rome some day; one's path travelling could prove arduous, depressing and fruitless. And most practitioners and teachers I have met in over 50 years of path travelling myself, none have arrived in Rome; free of suffering and liberated from the mind's self-binding, two-fold ignorance (Belief in a fictional self and belief in any objective reality).
    That's why I am an Absolutist, and only interested in pointing out the shortest route between here and here.

    JP FB
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