Monday, April 17, 2006

I Am Looking For A Pattern For Dora Explorer

Presentation and Collaboration

___________________________________________________________
Blog of Tibetan Buddhism by LA
Castell

Life offers us many things uncertain, and some Sometimes we alter the ups and downs of his future, so if you get used to our body and mind to relax, we can easily remake a lot more stressful day.

http://www.dharmaentuidioma.com

Draft DharmaEnTuIdioma.com emerged as an initiative of the Venerable Thubten Chodron, a Buddhist nun in the Tibetan tradition and founder of Sravasti Abbey. When some people belonging to different centers of Dharma we tell we were using regular Dharma teachings in audio, which can be downloaded easily from places like the Dharma Friendship Foundation (Dharma center in Seattle, USA) FPMT Radio and LamRim.com, she asked us to create a website for English-speaking people, with Buddhist teachings given in or translated into English. This site is the result of that initiative and effort that we have to put at the disposal of all of you teachers and teachings of recognized Buddhist masters, translated to or taught in our language. The steering committee DharmaEnTuIdioma.com: Luis Trejo, Patricio Ortiz and Peter Aronson. Tibetan Buddhism

Thursday, March 23, 2006

Uses Of Batteries In A Picnic

The Bodhi tree


by: Ven. Maha Ghosananda

The Bodhi tree is the Tree of Life. When the Buddha sat under the Bodhi tree for many weeks in quiet contemplation attained enlightenment. T? You can find a Bodhi tree anywhere in Cambodia, India, even in your garden. The Bodhi tree is called the Great Tree of Life for all that is necessary for lasting peace can be found in the roots, trunk, branches and fruit. The Bodhi tree is a beautiful symbol for Buddhism. We can begin by learning about the Bodhi tree at its roots, which are known as the root of all actions. Three roots are healthy and, thus, generated naturally sweet fruits, generosity, wisdom and radiating love. The other three are not healthy, so naturally produce bitter fruits, greed, hatred and delusion. Bodhi Tree roots extend to the trunk, which is composed of five parts, form, sensation, perception, mental formation and consciousness. These are the components of all physical and mental phenomena, the basic elements of our experience. These five parts are slaves of the senses. They are like chefs preparing food for the senses eat through the eyes, ears, nose, tongue, body and mind. We meditate on the five parties making them the objects of our full attention. Live fully alert is to live without attachment to any of them. The Bodhi tree trunk grows in twelve branches are the links in the great chain of dependent origination. The Buddha saw that this chain was the cause of our painful cycle of birth and death. The branches of the Bodhi tree teach us that all things in life arise through causes and conditions. Ignorance conditions volitional actions, which influence the consciousness, which conditions the mind and body, which condition the six sense doors, eyes, ears, nose, tongue, body and mind ", which determine the contact between a door the senses and an object of the senses, which determine the feeling. Every sensation, pleasant, unpleasant or neutral, is suffering because the feeling is impermanent. When we are not fully alert, the feeling passes to determine the desire or aversion, which conditions attachment, which determines the formation kammic of becoming, that condition rebirth, which conditions the whole cycle of birth and death once again. The Bodhi tree teaches us how to break this endless chain of suffering. The secret is the full attention. If we use the full attention to observing and controlling the senses, then the attachment can not occur. If the attachment does not arise, then, the suffering can not arise. It's really very simple. We can learn the full attention step by step, throughout our life. Maha Ghosananda, Passo a Passo: Meditations on the Wisdom of Compassion, Vozes, Petripolis, 1993.
Translation: Alejandro P. Lean, Buenos Aires, 2000. Buddhism

Wednesday, March 15, 2006

Midtown Madness Demo Za Darmo

Prostrations

Sabadell Sanyei Lama Conference 01/10/1998
Shelter: The shelter is making a mundane level. In Buddhism, taking refuge is done with what is called the Three Jewels: Buddha, Dharma and Sangha.
Buddha: In Tibetan Sang. SAN = Velos
covering essential knowledge (ignorance and negative emotions).
GE = Once connected to the primordial awareness, increase knowledge based on love and compassion.
Dharma: The truth
is based on the goodness
Development of compassion and love for all beings. Development
all positive and decrease any negative attitude.
have to find a cause that produces the well-being and practice with it and leave everything upsets.
have not yet found the cause that produces discomfort or welfare. The Dharma is to find the cause. Chance does not exist. EVERYTHING HAS CAUSED. In short:

must seek and find the cause of welfare and
practice must seek to find the source of discomfort and practice
also need a guide or a reference on the road. This reference guide or help us along the way is the Sangha.
Sangha is at work or acts toward virtue and leaves no virtuous acts.
There are two types or levels:
NOBLE, teachers who have achieved a high degree (Bodhissatvas)
GENERAL: Friends or friends to help us learn through their knowledge.
Refuge with bracket: Refugio
CAUSAL; As
stand before an altar, making offerings, prostrations, etc.. Environment is working to purify the actions of our body, speech and mind, and results in purifying the veils of ignorance and emotions, and connect with Rigpa (the essence of mind).
By connecting with the essence of mind (Rigpa) appears in the word Dharma.
Mantras are the skillful means to purify the emotions by words. Prostration



The prostrations are to be mind-exercise + (display) + word (body, speech and mind)
have to do them well done. But worth a few well made that many poorly made.

With hands over their hearts, imagine before us to the Buddha and the sangha. To our right to parent. The mother on our left, surrounded by all living Buddhas. All beings have been our parents in previous incarnations.
With hands on top, symbolizes the purification of the acts. Are considered worse acts: killing, stealing and having sex for damage.
Hands in the throat, purify the negative actions of the word. The worst are: lies, defamation, slander and waste time talking about form and banal subjects.
With hands over their hearts, purify the actions of the mind. The worst are greed, malice and mental attitude against the practice.
play on the floor with five points correspond to the five poisons. 2 knees


1 versus 2 hands cling
aversion or attachment

opacity
jealous pride
depi
Then imagine a place where there are many birds that become light rays are scattered everywhere. These rays of white light connecting us with the essence of mind (Rigpa) in our root lama.
Then, when the image disappears, the essence of rigpa is in us (in our body, speech and mind).
Then do a little meditation
Then dedicate the merit to all beings have just

practice
There are 3 things we to learn to leave:
BUDA .- Do not take refuge in worldly gods (elemental forces) fire, water, wood, nagas, etc. DHARMA
.- Leaving the harm to other beings. Try to help them. SHANG
.- Do not mix with people contrary to what one practices. (Other traditions contrary).
Things to learn to practice: BUDA
.- Learn to respect any representation of Buddha. DHARMA
.- Respect the texts (the way it is written, accents, voice, etc.).
SHANG .- Respect to friends who practice the Dharma.
What distinguishes Buddhism is not Buddhist Taking refuge.
If you want to see a full demonstration of this practice go to page:
http://namaskara.blogs.com/photos/mc_leod_ganj/primer_paso_de_muchas_postraciones.html
bodhicitta.
In Buddhism there are two paths depending on the Grounds. These two paths are the Hinayana and the Mahayana.
The Hinayana or small vehicle is defined by its own welfare and self-liberation.
The Mahayana or Great Vehicle, is defined by: The others are like us. Waive the release to which have not achieved all beings.
Sakyamuni Buddha used the Mahayana.
bodhicitta level relative

The intent is required, the desire to help (want to be helpful to others)
means to get help Other (energy, etc.).
The accumulation of merit for the development of virtue (generosity, patience, effort, perseverance, etc.).
bodhicitta development gives us happiness and well at the moment (here and now) , and leads to enlightenment (inner goodness, love, compassion, etc.).
Obstacles are the emotional attitude of thought. And we must bear in mind that in this world there are many beings in your mind as well there is tenderness, kindness, love, etc.. The problem is that currently there is very little energy, understanding this energy as love, kindness, love, tenderness .....)
Helping others We also help us. If we have a peaceful mind, we have a body "brilliant." By contrast with an uneasy emotional mind, we negative emotions, recriminations, bad talk, etc..
The best way to "cure" that is,
Be kind to others and oneself.
When the mind is wrong, the disease emerges. To cure it is necessary to:
listen, reflect and meditate on the Dharma.
Fear and suffering are our enemy within and is in our mind. The enemy is not abroad. The enemy is inpermanente
and change, and what now seems an enemy can become a friend tomorrow and vice versa.
The external enemy if we do change good.
Pride, jealousy, anger ..... but treat them with love, we will hurt.
For example: If everything was overgrown with brambles and bad herbs, no leather cover the world to walk, it is easier to get a pair of sandals and let it all grow naturally. (Each must appease his own mind). With the shoes do not prick.
The intention (energy) to benefit all other beings is so great that it all. DEVELOPMENT

bodhicitta bodhicitta del Rey. Development
first of his own qualities and then dedicate themselves to others. (Bodhicitta small). People need their own welfare first and then help others.
The Bodhicitta of Barquero.
takes passengers and he at once (Bodhicitta median) We are the same for others and oneself, all came to the couple. Pastor
bodhicitta. First
gathers the flock and leads to the fold, after he arrives. (Bodhicitta Grande). It is the largest of all.
TONGNEM PRACTICE.
In essence it is receiving the distress of others and restore happiness and welfare.
desaferramiento Its practice leads to the ego.
Ultimately the ego does not exist, but the relative level the cause of our suffering is attachment to the ego does not exist. This grasping appreciate it in mind. Eg. My head hurts. No pain, The ego does not speak.
Where is the EGO (YO)?
In the head ", in the knee? in the stomach?
This shows that the EGO (I) is not genuine or real.
EGO Is (I) a creation of our mind?
If we feel attachment or aversion towards the same thing at different times is because it is INPERMANENTE, so the Ego (I) is a thought misleading (misleading projection of our mind) that comes to mind and distorts reality. So call SHERA knowledge that recognizes the deception of the mind.
practice at driving on the latest status (absolute).

means to reach the "Precious Mind are: The Great Compassion

The development phase of the gods
Meditating on emptiness (vacuum)
media leading to the state of Buddhahood are the means of wisdom.
The mind in its purest (Rigpa) is wisdom.
We realize that we are in ignorance.
labels we put on things are a figment of our conception.
We are and we are in the center of everything, but this perception is wrong, so for example if the essence of water is always the same, the six classes of beings are perceived differently (Community Karma), namely Nectar
Gods Demigods
weapon for war (Jealousy) Human
To drink, to wash
Medium Animal life, drinking. Petras
Pus, dirty blood. Hell
cause of suffering (ice, boiling)
Awareness stores data base, whether pleasant or unpleasant.
the cling is the "keeper" unpleasant or pleasant impression.
base in consciousness is all the information accumulated, pleasant and unpleasant (Karma +/-). This information is passed through dreams, Bardo, other lives ....... Tulku call
body emanation of wisdom. It is the manifestation of wisdom in a human appearance. WE are
emanation of Ignorance. Phases

practice (Always) takes refuge

Bodhicitta
accumulation of merit

Daily Practice Dedication
xine (mental Pacification)

Xenresi or any other non-virtuous actions recognize and stop them small they may be virtue
practice and develop bodhicitta. Dedication of merit accumulated
to others and make prayers to them. SEMP Dörge
yidams
There are 42 peaceful and 58 wrathful yidams (total 100 yidams). Yidams are manifestations of the enlightened mind. In Dorge Sempa meets these 100 different ways. The mantra is 100 syllables and each connects to a different deity. There was a man
always pulling away in the same place, because of their ignorance did not know that underneath all that crap had a nugget of gold that could help him live more comfortably.
In the mind we know that the Golden Nugget is there, (what we call primary Wisdom unchanged), but prevent us from seeing the veils.
The great mind protection (TARA) is the primordial wisdom Unaffected.
We must be careful of our emotional mind, because he is always disturbed by the sensations produced by the five senses. Thus, for example is not the eye that sticks to mind is color!!
The mind feels averse or stick to the sensations produced by five senses. Attachment to the pleasant and aversion to the unpleasant. This is what causes us suffering.
holding on to the EGO (YO) and what we believe is permanent and is not, is what causes suffering.
We are like a house and the senses are the 5 windows of the house. Outside there seems to be a bunch of monkeys, but in reality there is a monkey, what happens is that it moves so fast, that the same is in a window or another, and it feels wrong that there are a bunch of monkeys .
We analyze where they come from the sensations (of mind).
thinking, like feelings, emerges and dissolves (like a wave).
we are afraid of our own thinking, and this makes us suffer.
Buddha is anyone who recognizes his own thought, he sees but is not involved in it.
Rigpa is to be aware of your thinking (View as arises as fades and not be involved).
The thrill of thinking is the cause of the welfare and discomfort.
The thought is impermanent, so not true.
should be able to recognize the thoughts and emotions (and how many more there are better) but not involved! The mind experiences
suffering for three times (past, present, future). You have to let the mind in the present moment, when the thought comes, because then there is no fear, because
The past is past
The future does not exist yet
only is the present, the here / now. You have to meditate on the present moment.
Soothes your mind, practice mental peace (technical xine).
The release comes to connecting with our own consciousness.

taken from the page: http://galeon.hispavista.com/josnet/Sangey.htm

Atomc Therm Ic Boot Heater

Four Mantras


Tamding Teachings of Geshe Gyatso
Menorca, December 1997 generated

Buddha bodhicitta and the objective of this was to serve all the generated seres.Al principle in mind the benefit of all beings and held up to the three ways iluminación.Buda miracle of helping others through: - the body - the word-and mind. ·
Miraculous Power of Buddha's body.
When the body says, refers to the three bodies of evolution used for the benefit of others. If Buddha visit Citadel, by the power of his presence, ordinary beings would not create any deception. · Miraculous power of the Word of the Buddha of the three ways miraculous Buddha is to help others, the best would be to the word, because through it the way we communicate, and just knowing you nosotros.Hay depends on three types of word of Buddha - which comes from his mouth are: - 3 spins the wheel of Dharma: - the 4 Noble Truths, the Sutra Heart-Chitamantra-version - that comes from inspiration or permission of Buddha such as the Heart Sutra - which comes from their blessings, is the noise coming from the trees, extrusion head Buddha or drums celestiales.Buda attained enlightenment at age 35 in 7 weeks, not taught because the reason was to show the greatness of the Dharma until other things are not asked. When that happened every being listened to him in their own language. Buddha instantly resolved the doubts of those who asked. Just enter your field insects were a reincarnation superior.Establecer the 4 noble truths in 6 sections: 1 - Number of the four final Order arias2 definitive truths-truths of the 4-Defining arias3 each ellas4-Division-ellas5 every meaning of the word in truth aria6-The 16 aspects of the 4 verdadesEl issue is not easy or definitive brief • Number of the four truths ariasSon 4, the reason for this result is that for humans there are only 2 possibilities to be in Samsara and be out of Samsara. Samsara would be related to the first 2 truths: the existence of suffering and its causes. The other 2 truths have a way out of Samsara: cessation and sendero.La first, the reality of suffering, shows that all aggregates of Samsara are suffering and the nature of these is to experience suffering. The second shows the causes and conditions for suffering, karma and delusions, which is the origin of suffering. The third shows that the cause of suffering can be removed and may eventually cease. For cessation one should meditate on the trails and this would cease. · Final Order of the 4 truths ariasEn general there are 2 ways to order: 1 - Cause and efecto2 "The way they are generated continuous achievements in the two mentalHay general ways to explain the doctrine. For example, according to the 2 nd is suffering first and then the cause. If you explain the 1 st as the cause and effect: first serious karma, the suffering, the path and cesación.Hay a reason to reverse order (2 nd), it is vital to locate the suffering of Samsara and then analyze their causas.Después to analyze that suffering comes from the delusions and karma, one can decide released. After understanding this one can know that suffering can be eliminated. Then generate a determination to obtain the cessation is a state free from suffering. The separation of suffering is called termination or release. To get it you have to meditate on actual trails or the truth of sendero.Es for these reasons that the Buddha said that suffering known involves: - abandoned due-date-path cessation cultivadoMaitreya in said Utaratantra this order is compared to the ratio of one doctor with his patient. He said that the disease must be identified and the cause has to leave, having generated a fear of enfermedad.Es important to know that the disease is disease. For example, the disease must be to abandon their cause, health should be achieved by applying the disease medicina.Padecemos deception and Karma and because of that we moved continuously by the Samsara.El Buddha is the doctor and the Dharma is the medicine, through the path of Dharma or obtain the release. • Definition or meaning or characteristics of each of the 4 Noble VerdadesLa first definition of the truth of the origin of suffering: part of a phenomenon samsaric arises from a cause. Party means, because it implied that the result of Samsara (is suffering). Samsara by nature, is sufrimiento.La second definition of the truth of the origin is a part of a phenomenon samsaric that produces a result, suffering. We focus on two truths resultado.Estas explain how it is circulated in the Samsara, is explained in the 12 links: causal links 5 and a half and 6 and a half resultantes.Los links 12 links can be divided into: deceptions, actions and results ( suffering). On 1 link 3 deceptions are true: - ignorance-8-9 forward aferramientosEl 2 º link are true origin or actions: Action compositional 10 existencias.Los remaining 7 are suffering verdadero.Los 12 interdependent links: 1 - Ignorancia2 º - Action composicional3 º - Awareness mental4 º - Name and forma5 º - Percepción6 º - Contacto7 º - Sensación8 º - Ansia9 º - Aferramiento10 º - Existencia11 º - Nacimiento12 º-Aging and muerteSomos unable to identify these 12 links in nosotros.La truth of cessation: is the removal or abandonment in the mental continuum of an aria, obtained by the result of his own cause that is the truth of the path. Called cease because they have stopped the truth engaños.La path: the result, which is knowledge of the cessation, proper separation of knowledge obtained through the deceptions of the road or the wisdom found in the mental continuum of a being superior.Estas two truths are only in possession of Aria arias.Ser beings, one who perceives the emptiness directly. These beings do not commit further acts to be reborn on the left to create Samsara.Sólo Karma if you have that knowledge of vacuidad.Los Bodhisattvas, who are on the path of accumulation and preparation are any Arias and others not. But only reborn in samsara for the motivation to help all seres.Un Hinayana Arhat has to start acumulación.Senderos Mahayana path: - Large, Hinayana-Preparation for example, such a Bodhisattva with infinitely Bodhicitta Meditation-Vision-No aprendizajePrimera Noble Truth: The truth of SufrimientoA nobody likes but has a positive side. When we experience suffering acts as an antidote to pride and may encourage us to enter the spiritual path. Without suffering we can not generate resignation. Suffering helps us to have compassion, to awaken. If we know that suffering is the result of negative karma can propel us to let go and change behavior. Is called positive side because we are inspired to get involved in spiritual practice. If you do not have this knowledge, no one likes to hear about the suffering. For we know the suffering of Samsara in general and particular.En are usually 3, 6 and 8 sufrimientos.El suffering in 3 are: - the suffering of suffering, the suffering of change-the suffering that pervades todo.El suffering of suffering: they are all unpleasant feelings, polluted, both physical mentales.El as the suffering of change: they are all good feelings, physical and mental suffering that change. In this sense we call happiness, but it is not as it changes and becomes a problem. For example, the scratching begins as pleasure but if we levelof suffering becomes pervasive, concerns our own contaminated aggregates. The pervasive suffering is experienced by all beings in the Samsara. Al form these aggregates already carry their suffering and are Samsara. They are called so because it is the result of karma and delusions. The suffering in 6 are: - Uncertainty, Dissatisfaction "Having to leave the body again and again, be conceived again and again, and no amigosAl Soledad enter the Samsara are punished for these 6 kinds of suffering. There is a punishment from us mismos.Es important to understand that they are experienced at birth in Samsara, unchecked by our lado.Cuando have discomfort, the nature of Samsara is suffering so it is normal to experience pain. It's like the fire is burning nature, it is not surprising because it is their 2 nd naturaleza.Esta is true: The cause of iluminadaEl suffering has to be suffering from uncertainty, punishment by our own karma and delusions. The defeat of lacking certidumbre.En samsara there is nothing definitive, everything can change: friend into an enemy and vice versa, they are our parents may have been enemies in other lives and our enemy in our son in an afterlife, etc. The suffering of dissatisfaction. Once reborn in samsara no matter what one has, never will fill us with satisfaction. If we'll want more power, etc. The pain of leaving the body over and over again. If we can make one heap of bones that we had would be larger than Mount Meru and so continue if not we free ourselves from Samsara. The Samsara we leave the body and take another one and again. We depend on our parents and the countless times we've been suffering concebidos.El change in status means we could have been kings and then being in hell, or president and then beggar in one life or diferentes.El suffering from loneliness. Relationships formed after birth parents, friends, ... At the time of death all our possessions are passed on to others. At the time of death we can not get anyone, we are born alone and we leave alone. The space between birth and death is short, do not distinguish between friend and suffering enemigo.El 8 are: - Being born-Aging-Disease-Dying-Separation of what wish-Find-No nasty things to find what you want "That falls on us something we do not deseamosEl \u200b\u200bsuffering of aging do not notice it because it comes in a gradual but serious blow if it came from suffering insoportable.El separated from what we want, at death we experience a very strong, to separate us from our loved queridos.El suffering to find nasty things, like finding our enemy rob us or kill us, suffering etcEl not find what you want, or good job , a good harvest, a good husband, etc. The suffering of fall upon us something we do not want, such as disasters, bad weather, accidents, etc.Si can not identify the shortcomings of Samsara we can not get rid of él.Si not generate the mind that you want out of Samsara not generate Waiver. Waiver If we can not generate using our own suffering, we can not generate compassion using the suffering of others. If we do not mind that you want to emerge from Samsara Emptiness is impossible to generate without it is impossible to cut the root of it, which is the mind that clings to its own. To generate Disclaimer first have to identify the existence of the suffering of Samsara.Segunda Noble Truth: The Cause of SufrimientoLos 6 realms of Samsara, 3 above (gods, demigods and humans) and 3 lower (Animal Kingdoms Pretas and below) The Gods are suffering from having to change the Demigods cuerpo.Los DiosesLos fight for the human to be born, disease, aging and dying animals to eat, be eaten and ignoranciaLos sedlo pretas are hungry and have hot and cold hells extremosLa Waiver mind recognizes the suffering of Samsara and want to leave él.La cause of suffering is karma and delusions. This Karma is produced by the deception. The root of delusion is ignorance grasping of its own. The antidote to ignorance is the wisdom realizing emptiness. To free oneself from Samsara there is only one path that is the wisdom realizing emptiness. As with the gods of the desire realm and the higher realms, with form and without form. In the United the desire there are 6 types of dioses.El Buddha said: "I have shown you the path of liberation, but it depends on you." No one can heal ourselves. Like a doctor, if the patient is taking their medication, it can not heal. Like the Buddha said: "If a patient does not follow doctor's advice, which is not recovered is not the fault nor the doctor or medicine." All the different types of distress have been caused by acts. Then this suffering is not by any external force, but by our own karma and delusions. It is best to use suffering punishment as a word that names the result of a cause. Responsible for this suffering are Engaños.La Karma and cause of suffering is divided into two: Deception and Karma.El Karma is the seed and if it is not adequate conditions is impossible to leave alguno.El deception result acts as soil, water and sun , which allows florezca.Cuando this seed seed meets these conditions, nothing can prevent Karma ripens. The most important is the elimination of cheating, ie no conditions for seed germination. Deception is responsible for creating new and mature Karma Karma pasados.Karma means every act, word or thought positive or negative, that yields positive or negative depending on its nature. Their nature can be positive, negative or neutral physical, verbal or mental.Con the body, speech and mind can generate 10 positive and 10 negative acts. Karma is the opposite of positive negative negativo.Actos body: killing, stealing, misconduct negative sexual.Actos the word slander, lying, harsh words, idle talk negative Acts mind lusting or evil thoughts, vision errónea.Para that an act was complete would require 4 conditions: want, have it and rejoice hecho.El Karma result is experienced in this life, in the next or futuras.Karma lives in this life are causes of experience in this life and result in the same .- Action in this lifetime but is experienced in the next life .- Action in this lifetime but is experienced in life futuras.Podemos do with our body, speech and mind acts as positive, negative or neutral and non-fluctuating. Virtuous acts push us to be born in higher realms of Samsara, No virtuous lower realms, not fluctuating produce rebirth in the kingdom of God with form and without forma.Una classification of Karma: Karma Karma driving and to complete we launched into a specific site. The Karma which drives can be positive and the negative full, eg birth occurs in a particular place and completing the birth occurs in a country with many problems. Karma example of driving would be born as an animal and karma completes a family would take good care of him. When the two are serious negative reborn in a hell realm. Karma would be a rich man driving positive and the full positivo.Hay 4 possibilities watching the Karma which drives and which would be the classification completa.Otra Karma is caused and it accumulates and accumulates and which does not cause , which is cause and does not accumulate, which not accumulate and or causa.Ejemplos: 1 - intentionally kill an animal or someone to take care haga2 No - We intend to kill or steal but then we do not. Glad that something happens to someone, but do not causamos.3 º - A king orders to kill someone who kills creates the cause but no accumulation. If I kill someone by accident but did not want, I have a cause but not the acumulación.4 º - We have no intention of doing something and not committing acts hacemos.Constantemente are positive, negative and neutral. Arias and Arhats also make positive and neutral karma. Do not act as causes for rebirth in Samsara because they lack the ignorancia.Buda devoted all his merit to his disciples that his teachings have had no obstacles to our continued mental abundancia.En have many causes, it is very difficult to remove. Just concentrate on eliminating engaños.En for negative acts can be purified using 4 antídotos.Si create a negative act and a minute later repent and generate the desire not to do it, we can stop Causes.factors positive seeds are destroyed by the energy of odio.Los engaños.Hay 6 root and 20 secundarios.El deception deception is a mental state that alters us and brings us the following deceptions paz.Los 6: 1 º 2 º anxious attachment aversion Orgullo4 odio3 º º Doubts engañosas6 Ignorancia5 º º misleading views, within which there are 5: Vision of the compound and transient vision extreme Holding wrong views as supreme spiritual visions wrong and keep taking them as supreme, Visions erróneas.Además side there are 20 tricks that are actually derived from those 6. Constantly arise depending on causes and condiciones.Ejemplo of 3 cases of deception: - We have not abandoned the deceptions "We're in a place where generations" We have no righteousness to combatirlo.Definición of cesaciónLa truth of cessation is the state of abandonment that is required in the mental continuum of an Aria. Depending on the nature of cessation can be divided into 3 - Terminations Terminations listener-producer of solo-Terminations MahayanaCesaciones own trail, but in fact are not true defaults: - Cessation last-token-Cessation Cessation Cessation unperfected-adorned- Cease Cease-adorned not with waste-free residuosDe Cessation they are real and some other no.Cesación is to be free of deception. For example, a patient when has cured the disease The cessation of last 2 noble truths beings possess only Arias.El path to cessation is divided into 3 - Path of the listener-Path-Path solo filmmaker MahayanaConstan of 5 trails, "Accumulation Preparation "From Vision-Meditation" No more aprendizajeDesde the path of vision leads to actual defaults. In the path of accumulation and preparation are still things done directly ordinarios.Quien Emptiness is an Aria, not before. · Meaning of the word of every truth ariaSon called truths. The 1 st must be identified, the 2 nd has to be abandoned, the last 2 updates. There is a wrong path, does not fool the disciple. Buddha is a being who never cheats. If Buddha is not much logic tricks abala this statement. Faith is not a reason lógica.El Buddha said: "You should not accept my words of respect if not by logic and verification and then have respect." We investigate the validity of his enseñanza.La second reason why they are called truths, is because Aria has felt the emptiness perceives reality. 4 th truth of this teaching. All beings have with us the suffering that pervades everything, and hair in the eye need not floating out inmediatamente.El Karma does not change, nor do prayers, pujas, nada.Karmas created in deep states concentration (in the form, shapeless) · The 16 aspects of the 4 Noble VerdadesSe taught to misconceptions we removed the 4 Noble Truths. There are 16 wrong paths to reach liberation. Wrong views are beings have in relation to the 4 noble verdades.Para stop these wrong views the Buddha spoke of the 16 aspects (Dharmakirti) to remove the fantasies about what is the Path Espiritual.En relation to each there are 4 truths of wrong views, which their antidotes are: Suffering - Impermanence - Suffering-Emptiness-No entidadCausas be either: - Cause of suffering-suffering-Production Source Circumstances strongly sufrimientoCesación - Cease-Peace-Excellence and Emergency prosperous and high-final or RenunciaSendero: - Awareness of the path-Achievement-Release adequately definitivaLas misconceptions about the Suffering: - believe that the aggregates are to believe that permanent- aggregates produce joy or happiness, believe that the contaminated aggregates are clean and pure, believing that the aggregates are autoexistentesLas misconceptions about the causes, "thinking that causes suffering, no-thinking that is produced by a single cause to think that aggregates have been created by God "to think that the phenomena are inherently permanent, but temporary impermanentesLas misconceptions regarding the cessation, "the release, there are certain characteristics contaminated release-think what are nothing more than certain levels of deception liberation apprehending the return of deception removed and re-emerging misconceptions regarding the Trail: - believe that the path to liberation is nonexistent, believe that emptiness is not path to liberation, to take a certain level of concentration as the path to liberation believe that a spiritual path that leads to enlightenment is inexistente1 First Noble Truth. 4 aspects of sufrimiento1 º Transience and impermanence. Penetrate into the essence of impermanence encourages us to go on the road. At first to enter, in medium to develop and ultimately to improve the práctica.Hay various levels of impermanence but the most effective is the muerte.Impermanencia those things that change momentarily. When we see a friend like yesterday but it is not. Exhaust the minutes, days and months until death. Life is like water falling from a great mountain. Burda and Sutil.La can be gross impermanence is the change observed over time, such as a house collapse, the death of subtle impermanence alguienLa is difficult to observe directly the change that occurs moment to moment. All events or things from your generation has already begun its LAM RIM degeneración.En the meditation of death, has 3 roots: "Death is final" The moment of death is uncertain, at the time of death we have to abandon everything and we got the positive karma and negativity that time we can only Dharma ayudar.Antídotos for visions misinterpretation of the 1 st Noble Truth: The phenomena are called because they are contaminated products or because they have not been eliminated cheating. The 5 aggregates are connected with deception and they are empty. The contaminated aggregate is impermanent. The physical body has not stopped changing since we were born, which is contradictory to believe that the aggregates are permanentes.La Buddhist philosophy believes there an aggregate form and that is permanent and there a permanente.Los I do not Buddhists believe that the body produces pleasure and Buddhists believe that the body produces pain, suffering, and that the process of change is driven by ignorance and engaños.Los not Buddhists believe that the aggregates are clean and pure. To understand that the body is not pure is that I is vacío.4 º Absence of being or entity, would offset the 4 th miscalculation to believe that the aggregates are autoexistentes.Los Buddhists hold that the aggregates are not self-existence because they depend on causes and condiciones.Causas or origin of the 2 nd Noble VerdadPrimer aspect is that no cause, attachment and lust contaminado.El Karma is the cause. Suffering is not something that lacks causa.El suffering arises from these dos.El second aspect: suffering is caused by a single cause, attachment and lust are a source of pain again and vez.El third aspect: the belief that suffering is caused by God, and actually creates the Karma and engaños.La quarter inaccurate view, the antidote is to understand that all aspects act as contributory causes (conditions) for the cesación.Causa sufrimiento.Verdad of sufrimientoFuente of sufrimientoProducción release Samsara.Antídoto fuerte.Cesación is the vision that release cesación.El there is the state where it has completely abandoned the deceptions and Karma is the cessation cesación.La ensures that suffering does not occur más.Muchos Buddhists believe that the release is somewhat lower as liberaciónLa release is the elimination of suffering by the force of the antidotes, the causes are eliminated, the last thing is to believe that some level of deception is liberación.Creer release is something physical or is fitness, the antidote is the excellence of the cesación.Miedo own suffering? Where classified "Because real cessation is a source of health and felicidad.-believe that the deception after being eliminated entirely can re-emerge. "Once completely ceases not arise again" The truth of the Path. Erroneous views as non-existent-View the path to liberation, that emptiness is not the path-May certain level of concentration is the lighting-that there is no senderoEl path eradicate the 1 st view erróneaLa wisdom realizing directly vacuidadEste path acts as an antidote true to the deceptive total liberation because it destroys the root of pain and all deceit

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by Shamar Rinpoche
Here in Singapore, you tend to perform very often the practice of Chenrezig. Mahamudra meditation can be combined perfectly with it. It is what comes to be known as the joint practice of Mahamudra and Maha Ati. In fact, there is a lineage that is characterized by the practice the two together. I would therefore offer a lesson today about it to enable them to do so.


Generally, in Vajrayana practice, visualization of deities is used as a means of purification that can help us to attain enlightenment in this life. This phase is given the name of "the stage of achievement." Once the deity is absorbed within the practitioner, it will attempt to focus attention on the nature of the mind. The importance of performing this meditative practice is certain because it can determine what will happen at the time of death, leading to happen if the illumination occurs immediately.

The practice of Mahamudra and Maha Ati are one and the same.
Ultimately when combined practices of Mahamudra meditation exercise its influence in the process of dying, while the practice of Chenrezig will do in life. The expeditious
both right now will facilitate the attainment of enlightenment during the bardo (intermediate state after death). Vajrayana
In practice we can distinguish two stages: the first is known as the developmental stage and the second as the implementation or absorption. The first stage purified
birth in samsara. The second purify the process death. Thus, everything is purified and enlightened.
Just the simple visualization of Chenrezig for purifying the mind go slowly and therefore no longer necessary for much longer reborn in samsara. In contrast to a body or a common life, the manifestation of Chenrezig does not arise from dualistic mind of negative karma, an emotion or an ego but springs from the compassion and aimed at the liberation of all sentient beings . Thus we can say that one aspect (the manifestation of Chenrezig) is the method and the other side (your body or your life) is the goal.
After the manifestation of Chenrezig created during meditation is absorbed within the practitioner, while he himself disappears. Then and only then can move towards the meditation of Mahamudra.
The proper practice of meditation Mahamudra requires precise knowledge about the nature of mind. The mind is neither form nor matter, neither exists as a kind of physical body. Is a continuous flow of thought patterns as they emerge, disappear follow one another in quick succession.
This means that one thought leads to another and so on.
The origin of thought lies in the mind and constitute the illusory aspect of it.
flow are countless and just like that hace el agua de un río que se renueva a cada instante. De igual manera, la mente presenta nuevos pensamientos momento a momento..
En su apariencia más superficial, todos nuestros pensamientos son diferentes, pero atendiendo a su naturaleza todos ellos son lo mismo. Así es la naturaleza de la mente. A diferencia de la materia, tiene la capacidad de comprenderse y clarificarse a sí misma. Es pura consciencia y tiene el poder de conocer y sentir. Cada cosa que se ve, se oye o se siente es en primer lugar procesada por la mente que tiene el poder de conocer de comprender , de darse cuenta y de crear consciencia. Pero los pensamientos, en si mismos, son todos uno y de idéntica naturaleza.
Son todos ellos una ilusión al igual que un espejo reflecting whatever is put before him. For example, if 100 people stand in front of you, he would restore the image of each, but none of the faces reflected there really. All the thoughts that pop into mind are the faces in the mirror. Every thought depends on its purpose, if there is no object, no thought. When the mind focuses on an object, a thought emerges, but it's like a mirage. Whatever you feel, hear or see through your eyes, immediately becomes a thought. But in reality, such thinking has no intrinsic existence.
Neither can exist by itself because they depend on their subject. Now, this is similar to when I look these two gentlemen who are before me. One has a white beard and the other not. At this time, their presence raises two thoughts in my mind. But they have no real existence, are simply an illusion. The minds of men are full of thoughts related to external phenomena and this creates much confusion.

realize the true nature of mind free from dualistic thinking. Dualistic thinking when we touch, we look at something, or even QUAD imagine something: for example, I can imagine this lady that I have faced with the same beard he has this other man. Why I can do this? For my imagination depends on things there and my mind can always think of something that exists.
Every time we think about something we do in a dualistic way. The stadium lighting occurs when the mind is completely free of dualistic thinking. In this state, the mind can never be confused.
This is the correct vision or proper understanding of the nature of mind.
therefore maintain correct vision as support for meditation and focus our mind itself. There are two ways to do this:
one hand, we observe the mind, that is, see how there or is there. Instead of allowing the mind to be distracted by external objects, the focus on itself trying grasp its nature. If we examine each of our thoughts, to see its real existence, and ultimately come to realize that there is not a single thought. This is one way of approaching the apprehension (understanding) the nature of mind.
On the other hand, we can rest the mind itself and keep it free of thoughts, focusing on nothing but maintaining that consciousness.

There are two ways to use the approach of mind and can be used interchangeably. Sometimes, if there is boredom during practice to rest and keep no more that awareness of the mind can be changed to a more analytical examination. To this end, is, to first create a sensitive mind like anger. Often, a good practitioner uses his emotions as an object of meditation. Emotions are very sensitive and it is easier to care about them. This allows, no doubt, examine best to achieve a first-hand experience of their true nature. Ultimately, we realize that do not exist. In this way the emotions are helpful. It is for this reason, meditators, instead of leaving the emotions, use them as an object of attention in meditation. This attitude does not lead to increase them, but on the contrary, makes them disappear. Is sensitive and any emotion can be used for meditation analytically and the result you get is the experience of a clear and empty consciousness, the true nature of mind.
This is what meditation vipassana "and its practice becomes enlightenment. The different levels of Vipassana meditation are explained in the Mahamudra, which is how they called. There are many books on "Mahamudra" that provide information about vipassana meditation and applies to all types of Vipassana meditation are the same in essence.
"Semngo" is the Tibetan word that means meditation. "Sem" means mind and "ngo" face. "Semngo" means the "nature of the mind" or "meditation on the nature of mind. "Focusing our attention on the mind itself will discover their true nature. When there is the purification of the mind the illusory aspects of it disappear naturally. And for this purification to happen the mind must be free of thoughts and focused itself.
There is a method as a shortcut to do first is the practice of Chenrezig. This practice is a powerful method through which condensate is accessed "Semngo" the state of achievement of the mind. "Semngo" is very shallow. Dharmakaya is "Semngo." Semngo practice is how to develop / perform the Dharmakaya. The Dharmakaya is within Semngo. bhumi level of Bodhisattva we get depend on the degree / level attained Semngo. The full realization of Semngo supposed to reach enlightenment or Buddhahood.
When we practice "Semngo" or any other practice, discipline is very important because it helps us not succumb to the obstacles. At this level, be careful posture / sitting for meditation accurately observing the teaching on the seven points to consider on the correct posture. For Semngo meditation, for example, rest your hands on your lap with your right hand over left and both thumbs touching online to each other at their ends. The back is at a slightly elevated level relative to the plane and knees resting on a lower level. The spine must be straight and stomach some subject and a slightly curved inward. This helps give strength and clarity to the mind. Eyes, but do not look up at an angle slightly tilted downwards. The mouth remains closed and breathing gently takes place primarily through the nose. In regard to the placement of the legs can take either the full lotus position, while the half-lotus, or otherwise, with his left foot in and right out along the lines of Green Tara.

Another important consideration with a view to promoting the practice of meditation is food. It is advisable to eat in moderation. Imagine that the stomach is a box or container. Well, 2 / 3 could be filled with food, but the remaining 1 / 3 should remain empty. In summary overeating is not good because it hinders meditation. Nor is it advisable to eat after 1.00 pm. because it causes drowsiness. This is the reason why the monks do not normally eat (some would not drink) after 1.00 pm. Try to observe the above discipline.
People who are accustomed to eating a lot can follow this discipline for one or two days, and will not be hungry. Have to be patient and take them around a couple of days to get used to new eating habits. If you feel too hungry can eat some fruit or something light. Hunger is not really a problem. Not really a pain and should not be given much importance. From the social point of view tend to think that one should eat or else will be hungry. Hunger is seen as a suffering that no one has to bear. Actually a little hungry is no problem. Of course you have nothing to eat is terrible, but it is experiencing a slight feeling of hunger. A proper diet is very important for meditation.
If the practice of meditation so any problems the resident here will guide Rinpoche .
The result of meditation really depend on how diligently practiced. The more you practice before you get used to it.
The mind is pure, naturally pure, and the mind is empty. On the contrary, we are deeply rooted habit of creating thoughts and therefore must replace it. When the mind is stable and not think too much, we develop a new habit: to focus the mind on the nature of the mind, the open mind to see the nature of the mind.
And so the mind does not appear to be boring or dull but full of wisdom.
Meditation does not require a special schedule, morning or afternoon are good that the mind is always with us. The schedule does not affect the mind.
course to be sleeping, working, etc ... but every time I have free time let's use it for meditation. In this way they will progress quickly. Tibetan Buddhism

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Its origin, power and benefits

In general, there is little difference between people who belong to a culture like Tibetan and Western culture. Fundamentally, we are all human beings with the same problems, the same type of confusion, the same emotions, and the same type of ignorance in our mind.
However, from the practical point of view, regarding the approach the teachings of the Dharma, there is a difference between Westerners and Tibetans. In a country like Tibet, Buddhism was established many centuries ago made many great teachers have appeared there. They practiced the teachings and thus developed confidence in the precepts of Buddhism. This does not necessarily mean that people understand why they have confidence. Theoretically, in a country where Buddhism is well established, it is easier to study, understand the lessons and build confidence in them. Also from a cultural standpoint, people naturally exhibit confidence and faith without necessarily understanding the teachings. These people may think, but do not understand the truth of the Dharma statements are true. Or for example say: Maybe I can not see the worlds top or bottom, but I know they exist because they are part of the teachings. Then there is some a priori acceptance of the teachings as they are given, without raising in the mind or skepticism or doubt.
In Western countries in general, the situation is different. Buddhism has begun to ramp up significantly since the 70's. It means that people have not really had time to become familiar with the concepts of Dharma. Moreover, Westerners are generally more sophisticated intellectually that people of other cultures. Receive a broader general education. But on the other hand, this apparent advantage involves many more doubts and skepticism as they are not willing to accept things as they are explained. Constantly question themselves about the veracity of certain assumptions and are willing to accept them or not: Past lives, future lives, karma, the causes and effects, I'm not sure I could accept this.
The same problem arises for the use of mantras and chanting as a tool for spiritual development. Many people think that mere words are powerless. How does the fact emit sounds may be related with spiritual development? OK, this presents a problem for Westerners.
We as non-awake beings, tied to a physical embodiment, we exist on three levels: physical, verbal and mental. The physical layer is completely tangible, have a substantial body that everyone can see and touch. This is the most rude and most evident of our existence. The verbal level, the sounds we hear and those who produce talking in a way are tangible and intangible at the same time. Obviously no way they can not see, but we can listen. We can experience the sounds. They have a strength comparable to the physical body but still have something tangible, we can really establish a relationship with them.
Finally there is the mental level, completely intangible. Not just anybody can see his mind but can not touch or experience its materiality. In short, we live in these three levels: the physical that is tangible, the verb is in the boundary between the tangible and intangible, and the mental that is completely intangible.
However, from the mind that come the other two components, physical and verbal. For the physical body can develop the mind must first exist. In the mind is empty, there is the sound. The sound vibration or more precisely, is embodied in the physical body. Then we have the vibrations noise arising in the mind and from them develops the body.
At the moment of conception there are two physical elements that bind the conscience, these are the sperm and egg from the parents. This cycle occurs through a vibrational level, or if you prefer, a particular sound. At the precise moment when the mind is embodied in a physical form, is conveyed by a vibration, sound NIR. For example, at a pure level, a relationship between the seed syllable HRI and the emergence of Chenresi, the Bodhisattva of compassion. At one level impure, the syllable NIR is the generator of human beings. Is the sound associated with the vibration of the moment of conception, when physical and mental elements combine to form a human being. According to this view, the birth is the passage of the mind through the level "noise" to the level of actual physical form, the strongest level.
should be clear that the sky is not unique to the human world, each of the six worlds (of the Buddhist cosmology) is associated with a germ syllable corresponding to the particular vibrational level of the moment of conception in one of these worlds. The syllable "NIR" corresponds to the human world, the "A" to the world of the gods, the "SU" to that of the demigods, the "DA" to the world of animals, "Tre" by the pretas and " DU "to the underworld. Addition There is a mantra in the teachings of the "Bardo Todol," Liberation by Hearing in the bard composed of these six syllables that are associated with the six worlds of existence samsaric.
In the human world, the physical body of the beings who compose it is structured in a certain way. A psychophysical level, there are known carriers of energy channels (nadis). The human body has three main channels. The central canal uma called in Tibetan, and each side a parallel channel, Roma and kiangma. A more detailed lists 72000 subtle energy channels that make up the psychic structure of the human body. Of these, in general there are ten major channels divided into five original channels and five secondary channels. Obviously, this is not something physical here, but rather a circulatory system of energy passing through the body. The ends of the channels reproduce the shape of the sixteen vowels and thirty consonants of the Sanskrit alphabet. This means that this alphabet comes from the configurations of the ends of the energy channels, which provide the particular way in which each sound is articulated. The human vocal range, ie their ability to articulate different sounds, is given by the particular structure of the physical body.
According to Buddhist tradition, the physical structure of beings in general is composed of five elements: earth, water, fire, air and space. However, in the case of human existence, which is particularly fortunate, developed and evolved, there is a constitutive element sixth consciousness is transcendent. From it we have no direct experience yet is very close to our level of human consciousness. This is not the case of other life forms. The sixth element, or primordial transcendent consciousness is the very nature of mind is an experience very close to ordinary consciousness. It is indeed this human being's intelligence, and psycho-physical structure, especially as it relates to the subtle channels, which allow you to vocalize a spectrum sounds so great, not comparable with other living beings.
Animals in general have limitations at different levels. Mentally, they have a very limited intelligence as they are not endowed with the sixth component or transcendent consciousness. Your body is composed of physical elements but does not have this aggregate of conscious intelligence. Therefore, the psychophysical structure that develops from such a state of mental impairment characterized a physical body also limited. On a more subtle energy channels of an animal does not possess varied structures, all have the same shape: either they are all flat or all round or square. While in the human body forms are very varied. Consequently, the range of sounds that can give an animal is very low, at most one, two or three sounds. There is very little in relation to human capabilities. Moreover, they can express themselves through words, given their limited physical structure, caused by a limitation in your mind. In the human world
emanations of the Buddhas and Bodhisattvas is much activity in education because of the evolved features of human beings and their sensitivity. The human birth is indeed the most favorable for the development and enhancement of such profound teachings. In particular, the Tantric teachings that allow a transformation deep physical structure, speech and mind of the individual. The physical transformation is done through identification with the appearance of the divine, verbal processing by the recitation of mantras and mental processing to establish the mind in Samadhi This is not really possible only in the human world, and is this world that the Buddhas and Bodhisattvas may appear and effectively provide its teachings.

Regarding the mantras, there are two types. The first group can be created by beings who have intelligence and transcendent wisdom. They are called mantra-
name as the central part of the same consists of the name of the deity or which begs saint and on which one meditates. For example, the Milarepa mantra is "OM AH HUNG GURU HASA BENDS (. The syllable OM and AH are placed at the beginning, and the syllable Hung in the end they respectively represent the body, speech and mind, and are common to all mantras. The syllable OM is associated with the body "vajra" or unchanging body, the syllable AH at the word vajra, and the syllable Hung vajra mind. GURU means Lama or spiritual master, or HASA HASA BENDS VAJRA is a term translated into Tibetan and Sanskrit Dordye Shepa. HASA VAJRA means happiness and is immutable, this was the name Milarepa tantric. In this way, by the mere repetition of this mantra is invoking Milarepa.
To cite another example, we can take Vajrapani mantra: "OM VAJRA PANI HUM" in Sanskrit, or "BENDS PANI HUNG OM" in Tibetan. Here are written only the syllables of the body and mind immutable, and in the middle the name of the deity, Vajrapani as the component of the word. There are numerous examples of such mantras we might call "fabricated." This does not mean at all that we can get to create mantras as they do not yet possess sufficient wisdom. A spiritual teacher can create this type of mantras to be completely valid because they are composed only from existing syllables and the name of divinity or the saint to which it is invoked.
For the second type of mantras, can be created only by Bodhisattvas of the eighth, ninth or tenth ground, or fully enlightened. This category of mantras comes only from this high level of expertise. It would be impossible for a lower realization can create this kind of mantra and if this happens, which would be very rare, the mantra does not work directly. Indeed, an individual who has no realization or understanding of the nature of the phenomena, the nature of reality, is simply incapable of creating a specific mantra, with a specific purpose and to be effective. On the contrary, for a Bodhisattva of great qualities can generate this kind of mantra to be effective in relation to the planned purpose. This being has in effect a full and accurate understanding of all elements of the situation.
A being who has made the first land of Bodhisattva is very different from us is not an ordinary being, as it has a very precise understanding of the nature of mind. His understanding is perhaps not yet complete but is stable. It has a great inner freedom that allows you to express yourself with total independence. At this level, we may conduct initial call, the mind can hold in an instant hundred states of deep meditation without being disturbed or lost. This can also be found in an instant hundred Buddhas, one hundred experience pure lands, comes from a hundred different ways, working for the sake of a hundred things, remembering past lives and see one hundred hundred states of stock futures, etc.. This can be done in an instant. But even in this extraordinary level of highly advanced completion, can not create mantras of this second category, because it lacks the necessary wisdom.
powers and qualities inherent in the first bodhisattva ground, are multiplied by ten in the field of the second world and develops the ability to maintain a thousand states of concentration in a single instant, experiment thousand pure lands, etc. The powers and qualities are multiplied by ten in every land. However, including making the seventh tied to land does not allow a mantra appears spontaneously. Ie, you can create a mantra even after this state of consciousness. In the eighth, ninth and tenth bodhisattva ground, called the three pure land, qualities that are obtained are called the ability to control or power. These capabilities are ten. The Bodhisattva begins to have dominion over the duration of life, the conditions of rebirth, karma, wealth, the power to make pure desires, etc. For example, a being of any of these three pure land has control over its rebirth. This means you can be reborn in the world you want, either within the samsara or any pure realm, there where necessary. So, all you have to do is decide to be reborn in that particular place and the birth occurs. Have the power to make wishes pure means you can take immediately the desire that pops into your mind.
The Bodhisattva who has power over riches, has the ability to produce a continuous shower of wealth. With this power, for example, could fill the whole land of all kinds of treasures.
As for the power of karma, this being has the ability to eliminate, or at least defer, the negative karma of an individual so that he does not experience the karmic result immediately as it should.
Such powers begin to manifest from the eighth and develop land along the ninth and tenth. These qualities are even more vast and deep as the Bodhisattva progresses. For beings who have attained these pure lands become effective four states of consciousness pure and accurate. The first is the pure and precise knowledge of the phenomena of samsara and nirvana, all forms of experience. The second is a pure and precise knowledge of causation, ie the causes and conditions that produce the samsara and nirvana. This Bodhisattva, you can clearly see how the different factors of a situation leading to a particular outcome. You can see the sense of the situation as a whole and at the same time be aware of parties. The third type of knowledge refers to the comunicaci6n through sound and speech, and the ability to produce a beneficial effect on the business use of sounds. Thanks to this particular state of consciousness, sounds and words that makes a Bodhisattva operating effectively in certain areas of life. The fourth type of knowledge allows us to recognize the karmic process, the result of an action committed, has the ability to see the link between cause and effect.
Bodhisattvas of these pure lands can create mantras, thanks to its implementation shall be effective for a specific purpose. For a fully enlightened Buddha, there is no limitation: mental opacity, ignorance and limitations of the mind have been completely eliminated and the infinite potential of the mind can express itself without measure. Trying to describe the qualities of Buddhahood is really impossible. No example, no comparison can be used to express the qualities of this level of performance. In such a state of infinite power, the act of creating a mantra is not a problem. In this state of complete omniscience mantras emerge fully effective.
Some mantras originate from the word of a fully Awakened Buddha. For example, when Sakyamuni Buddha enunciated a mantra for the first time became an infallible tool for spiritual practice, then emerged from a fully awake state of consciousness. Sometimes Buddha can suggest a mantra through a meditation, conveying his blessing or spiritual influence a special act be the mantra. If there is indeed so, the mantra that emerged from this inspiration becomes a real tool for spiritual practice.
In other cases, mantras are said to arise not from the mouth of Buddha, but from different parts of your body, like your boss skull. Thus, some people can hear the sound of a mantra that comes from Buddha's body but not his mouth. These vibrations and sounds are also considered authentic and infallible instrument for progress from spiritual as the enlightened mind of Buddha. There is no doubt as to its effectiveness.
Some mantras associated with certain deities have been transmitted orally, but through the sound vibrations produced by the Buddha in meditation. It is a very sweet and melodious sound like the song of a bird. This is one way which can be transmitted a mantra. The name of the gods to which reference is made to these mantras, usually beginning with the word Tsuktor Uknisha in Sanskrit or in Tibetan. It is known that there are five or six divinities of this kind. For example Namgyelma, a god of long life, it Uknisha Vijaya name in Sanskrit and Tibetan Tsuktor gyelma Nam. Refers to the protrusion Uknisha Buddha's skull, and the miraculous origin of this mantra. Therefore, it is not a mantra that the Buddha has pronounced orally.
also in some Sutras are mantras. In the Sutra of the Great Liberation is a long mantra that begins with the invocation: "Namo Budhaya, dharmaya Namo, Namo Sanghaya ..." that was enunciated by the Buddha when he taught this Sutra and compiled as part of the Buddha delivered speeches. There is also the famous mantra known as the "Mantra Gate" is very famous in the Tibetan and Japanese Buddhist traditions, "TADIATA OM GATE GATE FOR SAM GATE BODHI PARAGATE SO THERE." Was pronounced when the Buddha blessed the Arya Bodhisattva of compassion Avalokiteshvara, inspiring this mantra. The scene is described in the Heart Sutra: the Buddha was in samadhi and through their spiritual influence inspired the Bodhisattva Avalokitesvara mantra to teach others. So there was a direct transmission through the Bodhisattva Buddha. In all these cases it is authentic mantras that emerged from the realization of Buddha.
The first role played by mantras is to purify the veil of negativity, ignorance, and moreover we develop positive qualities. Merit increase and approach the Awakening.
Some mantras are particularly related to aspects of our existence. Either prolongation of life, the purification disease, prevent the mind from falling into lower states, or eliminate the fear and anxiety, etc. But in general we can say that all mantras have the same goal: to eliminate suffering and confusion, and lead the practitioner to the Awakening.
For example, there is a long mantra, that of Amida. This type of mantra is called Dharani in Sanskrit mantra means long and has its own grammatical structure. In the Sutra of Amida, "the Buddha of Infinite Life", it says its dharani has been enunciated by Amida himself, in his aspect of "Body of Happiness", sambogakaya. Gives a great benefit to him who recites it purifies the karma people that could lead to a revival in the lower states of existence, have a short life or illness, etc. It is very beneficial to be heard reciting the wild or domestic animals, because if they hear this mantra get a spiritual benefit, his mind is purified of karmic tendencies that hold it in the lower state and states could take it even lower in the future. Therefore, the mere fact of hearing the sound is very beneficial to humans at one level or another. Even if you are unaware, will experience the benefits in the future.
In traditional comments on this mantra is said that even if the life force is exhausted and near death, the recitation of the mantra of Amida allows prolong life until one hundred years. In this regard, it should make some clarifications. First, in times of Buddha Sakyamuni was the average life span of a hundred years was the maximum duration at the time, why is mention of this figure. Moreover, the duration of our life in a physical body is determined by several factors: the life force, the merit that sustain life, the karmic tendencies that prolong the life or lead us to another, etc.. If all these factors are exhausted at the same time, then there is no hope, no recitation of this mantra or any other means will be of benefit. But there are cases in which a person dies prematurely from one of these factors. Particularly if the life force begins to drop prematurely, but the merits and the karma is still sufficient to sustain existence, then the recitation of the mantra of Amida can be effective and prolong the lifespan.
Take for example the hundred-syllable mantra of Vajrasattva. These one hundred syllables are syllables, generating a hundred deities "peaceful and wrathful" the Bard. In this way, the hundred deities are represented potentially a hundred syllables of this mantra. The mantra has a specific grammatical structure and a person skilled in the Sanskrit language and syntax, can translate como una plegaria o una alabanza a Vajrasatva. Sin embargo, el significado último de estos sonidos, mas allá del nivel conceptual o gramatical, puede ser comprendido por un ser que tiene la sabiduría de un Buda completamente Iluminado. El sentido de estas sílabas permanece impenetrable para aquel que no ha realizado la experiencia del pleno Despertar. Pero, recitar el mantra con fe y confianza permite recibir sus beneficios, incluso si uno no tiene una comprensión intelectual o una percepción directa.
En el sendero tántrico -enfoque particularmente profundo y extraordinario- el concepto de samaya, compromiso, o vinculo iniciatíco es esencial. Se puede decir que el éxito de la práctica depende de las cualidades o de la pure samaya. The concept of samaya is considered to be very complex, some texts say that the tantric samaya includes one million one hundred thousand votes different. At the same time it has been said that the hundred-syllable mantra of Vajrasattva has the power to purify any offense committed against the "links initiation" if it recites twenty-five times per day without interruption. You can also purify the offenses committed consciously or unconsciously. Let us now
mantra "OM MANI HUNG FAME" (5) which is to Avalokitesvara (Chenresi), the Bodhisattva of compassion. Recite this mantra is important on several levels. The six syllables of the mantra can eliminate the "six poisons" of conflicting emotions of the mind, shutting the door of rebirth in the six states of existence samsaric, merit increase, develop and perfect the Six Paramita. The recitation of these "six syllables" is effective at all these levels.
be in contact with the mantra "Om Mani Peme Hung" either by hearing, by hearing the recitation, thought, or touch, for example playing the shapes of their letters engraved, "conveys a blessing and gives benefits from the inherent power of this mantra. Even if an animal hears the sound of the mantra, to a level of consciousness a liberating influence. This being will be released from the lower states, and established a human renaissance in contact with the teachings of the Dharma, and progress in the path of liberation. The Buddha says: You can take all the grains of sand content in all oceans and in all rivers in the world, the Buddha could count but could not conceive of the benefits of a single recitation of this mantra.
There is no doubt that our words have a certain power. We can long-term influence and influence others, if we speak with kindness and gentleness, with a melodious voice, then everyone will be in a good mood and happy. Conversely, if you speak a harsh, nasty then we get angry and to anger others. We can even get to terrorize others talking wildly. It is certain that the words of an ordinary person does not wake up, can have a major effect. What can we say the spiritual development effectiveness of the words spoken by a being who has reached the perfect Awakening!
If we have complete confidence in the Buddha and the Dharma teachings, to cross over to believe in the power of mantras is not difficult. But if we have faith even in its origin, then believe in the mantra that there is much more difficult to emerge. The use of mantras is also effective when, for example, have difficulty concentrating or meditate our mind properly, or when we exercise very hard for us physicists such as prostrations. Reciting a mantra like "Om Mani Peme Hung" is very easy, requires no particular skill or effort, and yet even at that level, reciting receive benefits and a certain spiritual development begins to emerge.
There are texts where many mantras and dharanis collected from various sources, various Sutras and Tantras, etc.. One such word is known by the name Bum Ngak which in Tibetan means hundred thousand mantras. Although not really have one hundred thousand mantras, is a generic name to signify that there are the most important mantras, delivered or inspired by the Buddha, or have appeared an authentic manner. For those who are interested in practicing their recitation, I propose to receive the "lung" oral transmission of text or a qualified Lama. May request the lung, then study the text and learn to recite the mantras, they are very effective. Can record and listen at home in the same way that listening to music, because it is also very beneficial. Furthermore, they suggest that when returning from work and turn on the television to relax, let alone the image to distract the eyes and turn on the recorder with the mantras to entertain the ears.
One of the chief disciples of Buddha called Shariputra was an Arhat. His mother was still alive when he reached the completion of the state of Arhat. She had neither the understanding nor the desire to study the Dharma, and his son was very upset for this reason. He wanted his mother was interested in Dharma study and to obtain all the benefits. But the study did not like. So put on work Shariputra a skillful means: suspended a bell on the door of his house and told his mother, "I put a new rule in the house, every time someone opens the door and hear the sound, should say "Om Mani Peme Hung" and all those who hear the sound of the bell will do the same. " From that moment on, every time someone came and rang the bell, "ding" the mother said "Peme Hung Om Mani." In this way, she took the habit for the rest of his life. At death, karmic tendencies prevailing at that time were very negative. A point that was reborn in a hellish world. It was found near a huge metal pot containing boiling where he was to be thrown out and burned alive. A demon who was at his side, stirring the liquid with a huge bucket. At one point, the bucket smote the edge of the pot and did "ding". Immediately, due to the habit he had acquired, she said "Om Mani Peme Hung" and was instantly freed from the hellish state and took birth in a higher world.
This is a way to directly help a human being or another animal. If you hear the sound of the mantra "Om Mani Peme Hung" it can not do them any harm, but rather it will be of great benefit. In this way, one can really help others and contribute very quickly to their spiritual development.
With this clarification, we will finish this teaching dedicating the merit for the good of all beings. MANTRAS

BENDS OM AH HUNG GURU HASA
The mantra of Milarepa, the great saint who attained full awakening in life. His recitation developed diligence and fervor in practice. PANI BENDS
HUNG OM Mantra of Vajrapani
(Chanadorye) is the personification the power of the Buddhas. His recitation allows you to develop courage in action for the sake of beings.

BUDHAYA NAMO, NAMO dharmaya, NAMA SANGHAYA
Reciting this mantra of homage to the Buddha, Dharma (the teachings) and Sangha (the community) take refuge from the sufferings of samsara.

TADIATA PARAGATE OM GATE GATE TO GATE BODHI SAM HAS SO
is the mantra of the Prajnaparamita. His recitation sharpens the intellect, can remove the attachment to the ego as an individual entity endowed with its own existence and realize that phenomena are empty of inherent nature. FAME HUNG OM MANI

The mantra of Avalokitesvara, the embodiment of compassion. His recitation eliminate the suffering and can achieve peace of mind. OM MUNI MUNI TADIATA
MAHAMUNAYE SO HA
The mantra of Sakyamuni, the historical Buddha. It has been said that if you recite this mantra once, the negative acts of 80000 kalpas purified. OM AMI DEWA HRI

The mantra of Amitabha Buddha, can develop an infinite love for all beings. WENTIYE AMARANIDSI
SO HA OM
is the mantra of Amida, the Buddha of long life that allows for longevity to continue to help beings. OM ARA
PATSANA DHI DHI DHI
is the mantra of Manjushri (Dyampel Yang), embodies the wisdom of the Buddhas. His recitation allows the qualities of this wisdom. OM AH
Sidhi BENDS GURU PEMA HUNG HUNG
is the mantra of Padmasambhava (Guru Rinpoche) which allows for the obstacles and receive regular progress and finally, the unsurpassable Awakening.

BENDS SATO HUNG OM is the mantra
short Vajrasattva (Dorje Sempa) purifying aspect of Buddha. The recitation of this mantra and practice of meditation practices form a "preliminary specific" Vajrayana. Allows quickly purify the veils that cover the pure nature of mind.

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