This page is dedicated to all the people who create love understanding and healing for eachother.
There is no absolute concepts, everything is relative to one's own experience.
there is no distinction between emotions and objectivity; this is a false duality; it is the belief in "things" and "self" that creates liking and disliking. When ignorance is removed by knowing that the "things" and "self" are creations of our own mind, then the illusions are seen as they really are, and there is no more attachment to these illusions; no more liking and disliking The basis of all good qualities
is the cultivation of your own mind.
All existing things are empty.
"
Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it. ..
If you want to be happy and enlightened,give up all form of selfishness and barmfull behaviour. Live to help others. Above all - try to be kind...
Mind is the forerunner of all (evil) conditions.
Mind is their chief, and they are mind-made.
If, with an impure mind, one speaks or acts,
Then suffering follows one
Even as the cart wheel follows the hoof of the ox.
Mind is the forerunner of all (good) conditions.
Mind is their chief, and they are mind-made.
If, with a pure mind, one speaks or acts,
Then happiness follows one
Like a never-departing shadow.
"The true value of a human being is determined primarily by the measure and the sense in which he has attained liberation from the self."
- Albert Einstein... "True happiness consists in eliminating the false idea of I. "
- Buddha The Dharma teaches that everything, good and bad, originates within our minds--- minds that have been conditionated by years (and lifetimes) of deluded and delusional thinking. Don't our mind buzz with anxieties, with regrets for the past as well as plots and plans for the future? Dosen't it sometimes seem as though our minds are awash with conflicting feelings, thoughts, and fantasies? Every second of every day, the mind and senses are being flooded by external stimuli---sounds, smells, sights. So much is going on ---so much extraneous information is going in and out of the mind that it seems impossible to "see straight" -- to see with clarity.
The maind is capable of so much. How we use our unique gift of consciousness makes all the difference. If we want to simplify and deepen our lives, we must simplify and deepen our mind. When we become more centered, clear spacious, caring and open, there is suddenly much more room in our frenetic lives for both others and ourselves. .. You want: long life, health, beauty, power, riches, high birth, wisdom? Or even some of these things? They do not appear by chance. It is not someone's luck that they are healthy, or another's lack of it that he is stupid. Though it may not be clear to us now, all such inequalities among human beings (and all sorts of beings) come about because of the kamma they have made individually. Each person reaps his own fruits. So if one is touched by short life, sickliness, ugliness, insignificance, poverty, low birth or stupidity and one does not like these things, no need to just accept that that is the way it is. The future need not be like that provided that one makes the right kind of kamma now. Knowing what kamma to make and what not to make is the mark of a wise man. It is also the mark of one who is no longer drifting aimlessly but has some direction in life and some control over the sort of events that will occur
It is only people who make a real effort to grow in Dhamma (that is, to make good kamma), who have any chance to succeed in meditation on the path to final liberation. Whatever one's goal in this life -- happiness here and now, a good rebirth in the future, or to end the whole birth and death process by attainment of Nibbana, one cannot go wrong by making good kamma.
True compassion and love in the context of training of the mind is based on the simple recognition that others, just like myself, naturally aspire to be happy and to overcome suffering, and that others, just like myself, have the natural right to fulfill that basic aspiration.
Our mental streams contain very, very few of the causes that will take us
higher birth; but we have a vast multitude of the causes that will lead
one of the births of misery. Right now we are doing both white deeds,
black deeds: the good and the bad. At the moment of death, the power of
or the other will be activated, and force us over to our next birth. The
of the deeds which are more plentiful are the kind that are likely
activated.
And after we cross over to our new birth, the fair or foul consequences of our
virtue or our evil will follow close behind. These consequences can never go
wrong; good must come from the good, and bad from the bad. They will
attach themselves to my consciousness and pass on to wherever it goes, as
certain as my shadow.
At some point you will gain a really correct understanding of how, despite the
fact that results do come from causes, they do not come from these causes
through any nature of their own. At that moment you will finally grasp the
wayin which Middle Way philosophy describes how, despite the fact that
things are empty of anynatural existence, they can still quite properly work
and function as they do. At that point too you will have discovered the
Middle Way itself, the path where the appearance of the normal world and
emptiness itself are inseparably married together.
Everything is right for any thing
For which the state of emptiness is right.
Form is emptiness,
Emptiness form.
.
Looking into the window of the Flower of Life challenges us to unify our mind, heart, and spirit. When we can truly see all life woven so intimately, we strengthen the embrace of the divine in our lives and we can transform our world through the vision of universal unity.
"As one becomes more spiritual in nature, thinking only of the welfare of others and not of power and greed, the higher the molecules of one's being will vibrate. As we know in our dimension, it is possible for these molecules to vibrate so rapidly that the frequency becomes pure light. This is why we call ourselves the Forces of Light. We depend on the light from The Source - We are our own Creator, we are our own God, for our own existence."
Earth is a school, and you learn even when making mistakes. If you face a test and fail, you push yourself to take it again. So if you have lessons to learn in one life which you fail to learn, then in another life you will present yourself with those lessons again; for you cannot progress - and all life is an upward progression, an upward spiral - until you have learned those lessons.
"There 's no way to turn your mind to spiritual practice unless you have renunciation from the very first. And there's no way for this practise to serve as a path of the greater way unless you have the desire to become a Buddha for the sake of every living being. And there 's no way to rid yourself totally of the two abstacles unless you have correct view. This is why these three attitudes were spoken to be the "three principal paths."."
"Subhuti, this is how those who have entered well into the way of the bodhisattva must think to themselves as they feel the Wish to achieve enlightenment:
I will bring to nirvana the total amount of living beings, every single one numbered among the ranks of living kind: those who were born from eggs, those who were born from a womb, those who were born through warmth and moisture, those who were born miraculously, those who have a physical form, those with none, those with conceptions, those with none, and those with neither conceptions nor no conceptions. However many living beings there are, in whatever realms there may be anyone at all labelled with thename of "living being" all these will I bring to total nirvana, to the sphere beyond all grief, where none of the parts of the person are left at all. Yet even if I do manage to bring this limitless number of living beings to total nirvana, there will be no living being at all who was brought to total nirvana.
Freedom is a complete impossibility For anyone who does not understand emptiness. Those who are blind will continue to circle Here in the prison of six different births
Nagarjuna
Anything which arises from conditions does not arise; There is no nature of arising in such a thing. Anything dependent on conditions is explained as empty; Anyone who understands emptiness is mindful.
"It is difficult for those who do not accept the concept of reincarnation, of life after life after life, to see how suffering can be regarded as an evolutionary process. But when reincarnation is accepted as an integral part of one’s view of evolution, it is easy to understand that we bring into being with each new physical body all that we have created in other Earth lives, and on other levels of existence beyond the physical plane of Earth. We bring with us not only our spiritual wisdom, but also the sins of the past, the lessons we have not learnt, the karma we owe both to ourselves and to others. So as we advance through the life which we now lead, we will automatically attract to ourselves the lessons we have chosen to learn, the karma we have chosen to transmute.
" From time with no beginning up to the present moment, this enemy has led us by the hand to all kinds of unbearable pain. And if still we find ourselves unable to discard these bad thoughts once and for all, they will force us to collect karma. Then the karma will force us to take yet another birth in this house, in the circle of suffering life. And there once again the afflictions will start, and then we'll collect the karma anew. And so it is decided: this karma again will force us into the impure parts of a suffering being, in one of the six forms of life. We'll be born, and then again, and over again and again, wandering through these six realm.
Once we have taken a birth in the cycle, we'll find ourselves tormented by the three different kinds of suffering, without the slightest break. It doesn't matter at all whether we take a higher birth or a lower one; there exists no such thing as a pleasant moment here. Whatever place we go is a place that brings us pain. Whatever friend we go with is a friend who brings us pain. Whatever possession we have is a possession which brings us pain. They cannot and will not ever be anything else. What way then," you may ask, "must I follow to escape this pain?" You must find a way to stop the streamof births, the circle of life that has karma and the mental afflictions as its very nature. Until you manage to do so, you will never find a place that is free of this suffering. Whatever you and I hope to accomplish-whether it be keeping ourselves out of the three lower realms, or attaining freedom and the state of All-Knowing-we must learn to stop this habit of hoping for the "good" things of this life. This is absolutely essential all through our Dharma career: from the very beginning, on through the middle, and up to the final end. quot;
The ten paramis dana (generosity), sila (precept), nekkhamma (renunciation), panna (wisdom), viriya (energy), khanti (patience) sacca (truthfulness), adhitthana (determination), metta (loving kindness) and upekkha (equanimity) can form a solid value system on which a Buddhist builds his or her personal spiritual life
When someone expresses anger towards you, the tendency of the ego is to respond in the same way. And even if your ego is not at that moment responding in the same way to that particular person, perhaps it will await a perfect opportunity to respond that way to another, in an attempt to clear itself of these impressions. This is why the negativity on the Earth has become so dense. Humanity has continued to pass it around, to propagate it, so to speak. And the goal of mastery is, of course, to master this. Master your own creations and emanations so that what comes through you is love, so that what comes through you is that divine presence that you are. And that clarity which gives you wisdom to deal with situations, to defuse the reactionary elements of human life."
If you think you can watch minutely the progress of time, see whether you can divide it into present, past, and future as do grammarians speaking of present tense, past tense and future tense. In the view of Buddhist philosophy, time is one continuous process, each fragmentary portion of time merging into the other and forming such an unbroken continuity that no dividing line can precisely be drawn separating past time from present, or present time from future. The moment you think of the present and say to yourself "this moment is present time" it is gone -- vanished into the past before you can even complete your sentence. The present is always slipping into the past, becoming the past, and the future is always becoming the present. Everything is becoming. This is a universal process, a constant flux. It is when we miss the continuity of action that we speak in terms of things rather than processes or becomings. "Dying is nothing but a backward view of life, and birth is nothing but a forward view of death."
"Life is short and the time of death is uncertain; so apply yourself to meditation. Avoid doing evil, and acquire merit, to the best of your ability, even at the cost of life itself. In short: Act so that you have no cause to be ashamed of yourselves and hold fast to this rule" .
"If every person in human society is benevolent and grateful, or ready to be benevolent to others and to return grateful feeling or kindness for benevolence shown to him, society will be very pleasant to live in. If in the private and public life of human beings mutual love is a predominant element in everything, there will be no friction whatever among them. Love is oil poured on the waters. Love makes the world go round. The efforts of the Buddha were always on these lines; he strove to make society happy first of all by teaching its members to cultivate mutual love among themselves. ... Ward off hatred and cultivate love towards all. This was the watchword the Buddha used in teaching his disciples in this connexion."
"Know that you are not - and never have been separate from your Source. You truly have never been separate from each other. You have never really been separate from all of the brothers and sisters you have on countless planets throughout your galaxies. You have never been separate from any creature of your planet. Not separate from your Sun and your Moon; not separate from any leaf, or blade of grass, or flower that blossoms in your garden. You have forgotten, that is all, and in your pain and in your judgment of who you are, you have closed down. You have forgotten that who you are is God/Goddess smelling the rose of the vibrancy and excitement of this dimension of reality."The relative intensity of one's wish for enlightment depends on the intensity of one's feeling of great compassion. Once you develop great compassion, then you can develop the extraordinary form of personal responsability, where you take upon yourself the load of working for others's benefit. And wish to achive enligtment for every living being comes from this.
The Buddha said that the practice of giving will aid us in our efforts to purify the mind. Generous gifts accompanied by wholesome volition help to eradicate suffering in three ways. First, when we decide to give something of our own to someone else, we simultaneously reduce our attachment to the object; to make a habit of giving can thus gradually weaken the mental factor of craving, one of the main causes of unhappiness. Second, giving accompanied by wholesome volition will lead to happy future births in circumstances favorable to encountering and practicing the pure Buddha Dhamma. Third, and most important, when giving is practiced with the intention that the mind becomes pliant enough for the attainment of Nibbana, the act of generosity will help us develop virtue, concentration and wisdom (sila, samadhi, panna) right in the present. These three stages make up the Buddha's Noble Eightfold Path, and perfecting the path leads to the extinction of suffering
All that we are is the result of what we have thought. If a man speaks or acts with an evil thought, pain follows him. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
-"Never by hatred is hatred appeased, but it is appeased by kindness. This is an eternal truth" (I, 5) Buddhist non-violent social action (avihimsa, ahimsa) seeks to communicate, persuade and startle by moral example. "One should conquer anger through kindness, wickedness through goodness, selfishness through charity, and falsehood through truthfulness" (Dhammapada, XVII, 3).
It is a mark of ignorance to consider one religion as superior and another as inferior and develop religious difference on this basis. The teachings of all religions are sacred. The basic doctrines are founded on Truth. The truth of the Spirit is the essence of religions, the message of the scriptures and the basis of all metaphysics. The primary duty of human beings is to recognise that paths (religions) may vary, but the goal is one. Today there are numerous sects within Christianity all of which are engaged in propagating their respective doctrines. While this preaching goes on, there is very little of practice in daily life. Practice is most important. People may be entitled to propagate their creed. But that does not achieve anything lasting. Only practical example matters. When you practice what you preach, others will be inspired by your example. No one will care for the teachings of a person who does not practice what he preaches.The relationship between birth and becoming can be compared to the process of falling asleep and dreaming. As drowsiness makes the mind lose contact with waking reality, a dream image of another place and time will appear in it. The appearance of this image is called becoming. The act of entering into this image and taking on a role or identity within it -- and thus entering the world of the dream and falling asleep -- is birth. The commentaries maintain that precisely the same process is what enables rebirth to follow the death of the body. At the same time, the analogy between falling asleep and taking birth explains why release from the cycle of becoming is called Awakening.
"All happiness and joy in the world comes about through cherishing others, whereas all suffering in the world comes about through cherishing oneself."
We are visitors on this planet. We are here for ninety or one hundred years at the very most. During that period, we must try to do something good, something useful with our lives. Try to be at peace with yourself, and help others share that peace. If you contribute to other people's happiness, you will find the true goal, the true meaning of life.
"Every mind is destined to be perfect, and every being, in the end, will attain to that state. Whatever we are now is the result of whatever we have been or thought in the past; and whatever we shall be in the future will be the result of what we do or think now."
"God dwells in everyone's heart as God incarnate. The goal of life is to recognize this truth and share your love with those around you."
When rain pours down from the sky, its pure water falls on the earth, mountains, rivers, and the sea. but the pure rain water acquires the colour and taste of the region or spot where it falls. Likewise, prophets and messiahs, coming down in different parts of the world at different times, imparted their message in terms appropriate to the time, the place and the conditions of the people concerned. Religions cannot be considered different from each other for this reason. All religions have taught only what is good for humanity. Religion should be practised with this awareness. If the minds are pure, how can religion be bad?
The definition of that ignorance which constitutes the first of the twelve links in the chain of dependent origination is: "That view of the perishable assemblage [view of a "me" or "mine" which has its own nature] which inspires one to commit fresh cases of the relevant second link--that of immature karma."
The definition of that immature karma which constitutes the second link in the chain of dependent origination is: "That impure movement of the mind which is of the type that is inspired freshly by the relevant first link, of ignorance."
This particular immature karma can be divided into three types: merit, nonmeritorious karma, and unshifting karma. Meritorious karma and unshifting karma are not mutually exclusive, for there does exist something which can be both basic virtue which is consistent with merit and also the causal form of balanced concentration.
There are various typical examples of these three. The first would be the karma which projects as a karmic result the parts of a person who takes birth in one of the better forms of life in the desire realm. The second would be a karma which projects as a karmic result the parts of a person who takes birth in one of the three lives of misery. The third would be a karma which projects as a karmic result the parts of a person who takes birth in one of the higher two realms.
The definition of that craving which constitutes the eighth link in the chain of dependent origination is: "The mental function which, based on the link of feeling, desires of its own accord not to be separated from its object.
This particular craving can be divided into three types: desire craving, fear craving, and existence craving. Each of these three can be described in the following typical examples. The first is that craving where you desire not to be separated from an attractive object. The second is that craving where you desire to be separated from an unattractive object. The third is that craving wherein you crave the parts of your being at the time of your death, out of fear that you think you are going to stop.
The definition of that grasping which constitutes the ninth link in the chain of dependent origination is: "The strong desire that represents the craving of the previous link developed to an intense degree."
This particular grasping may be divided into four types: grasping to the desirable, grasping to views, grasping where you profess the existence of a selfnature, and grasping where you hold mistaken forms of morality and ascetic practices to be supreme
The first of these is a kind of desire which is strongly attached to an attractive object. The second is a kind of desire which is strongly attached to bad views. The third is a kind of desire which is strongly attached to professing that a self-nature of a person exists. The fourth is a kind of desire which is strongly attached to bad ascetic practices.
These two links possess certain typical characteristics. Among the three categories of being virtuous and so on, they are invariably ethically neutral. There are types of each which are eliminated by the path of seeing, and types of each which are eliminated by the path of habituation; both types are possible. These links are found with both normal beings and with realized beings, and are had by beings in all three realms.
The definition of that ripened karma which constitutes the tenth link of the chain of dependent origination is: "The movement of the mind which is in its essence an impure ripening where karma has become extremely potent due to its being triggered by the relevant links of craving and grasping.""After you die, your conciousness dosen't just go out like a lamp-you muust take another birth. And there are only two kinds of birth you can take one of the birth of misery, or one of the happier births. As for which of the two you do take, you are totally helpless: you must follow the direction of your past actions. Virtuous actions throw you into one of he happier types of birth, and non-virtuous actions throw you into one of the three of misery.
The twelve links of dependent- arising are symbolized by the twelve pictures around the outside. The first, at the top--an old person, blind and hobbling with a cane--symbolizes ignorance, the first link. In this context, ignorance is obscuration with respect to the actual mode of being of phenomena. Since within, the Buddhist philosophical schools there are four main systems of tenets and, within those schools, there are many different divisions, there are many interpretations of what ignorance is.
In general, with respect to ignorance, there is a factor that is a mere non- knowing of how things actually exist, a factor of mere obscuration. Also, in Sutra, nineteen different types of ignorance are described--various types of wrong views related with extreme positions. However, here in the twelve links of dependent arising, ignorance is explained to be a wrong consciousness that conceives the opposite of how things actually do exist.
Ignorance is the chief of the afflictive emotions that we are seeking to abandon, each of which is of two types, innate and intellectually acquired.
Intellectually acquired afflictive emotions are based on inadequate systems of tenets, such that the mind imputes or fosters new afflictive emotions through conceptuality. These are not afflictive emotions that all sentient beings have and cannot be the ones that are at the root of the ruination of beings--the latter are innate.
The four principal action which the Buddha enunciated: 1 Actions are certain to produce similar
consequences.
2 The consequence are greater than the actions.
3 One canot meet a consequence if he has not committed an action.
4 Once an action is committed, the consequence canot be lost.
Once a person has gained a well-founded believef in these principles, he will automatically in his daily life avoid doing wrong things and begin doing right things.
When sacred seeds are implanted in the heart there will be no room for bad feelings or thoughts to grow in the heart.
"If you have faith, the Lord who is the core of your being will manifest Himself. He is within your grasp. Be aware of Him who is the eternal Witness: He sees and knows all
"We meditate upon that Divine Sun, the true Light of the Shining Ones. May it illuminate our minds."
The Gayatri Verse of the Vedas
La inteligencia del hombre no esta demostrada con el conocimineto; sino con la fuerza que demustra para desarollar una perfecta armonia con el mismo y los demas a su alrededor , Luis Moreno.
" Dependent Origination is the Buddha's explanation of how states of existence come to be and how they condition each other. States arise dependent on each other in this way-
"Dependent on ignorance arise activities (moral and Immoral
Due to the condition of ignorance, action arises;
due to the condition of action, consciousness arises;
due to the condition of consciousness, name and form arise;
due to the condition of name and form, the six sense spheres arise;
due to the condition of the six sense spheres, contact arises;
due to the condition of contact, feeling arises;
due to the condition of feeling, attachment arises;
due to the condition of attachment, grasping arises;
due to the condition of grasping, the potentialized level of karma called "existence" arises;
due to the condition of "existence", birth arises;
due to the condition of birth, aging and death arise.
We can see then that at the root of it all is ignorance.
Find love by giving love nothing else to do. Copyright by Luis Moreno.
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