sábado, 29 de agosto de 2015

KHATA a todos vosotros caminantes de sus almas [उनकी आत्मा की खाता आप सभी वॉकर] Unakī ātmā kī khātā āpa sabhī vŏkara

KHATA símbolo de respeto.

Los rituales sociales tibetanos son numerosos, variados y profundamente unidos a la religión. Se ofrece el khata en numerosas ocasiones, como por ejemplo cuando se visita a un anciano o cuando se va a rezar ante las imágenes de Buda, o incluso al despedir a una persona honorable antes de emprender un viaje. 

La khata es una franja de tela, generalmente de seda salvaje, tejida casi tan delicadamente como una tela de araña. Su longitud varía entre noventa centímetros y seis metros, y a veces más.

La khata es un símbolo de pureza y sinceridad. Desde siempre, los tibetanos consideran el color blanco como símbolo de pureza y suerte, así que casi todos los khatas son blancos.

Pero también existen en colores fuertes, azules, amarillos, verdes o rojos, y se ofrecen a los que han hecho votos de budismo; también se atan los khata a las flechas destinadas a la novia, para darles color.

Los colores de las khata son, por su valor simbólico, los más importantes.

La khata de color representa el vestido de Bodhisattva y solamente puede ser utilizado en ocasiones muy especiales.

How to Offer a Khata
Offering a scarf may seem to be a very simple gesture but in Tibetan traditions it has its own significance and protocol and is governed by tradition. To present a Khata, you first fold it in half length-wise. This represents the interdependence of each other. Then when you offer the scarf to a person, you offer the open edges facing the person you are giving; the folded section will be towards you, which represents your open pure heart, with no negative thoughts or motives in the offering.

There are two general purposes for offering Khatas, with greetings and well wishes being common to both:

RESPECT/GRATITUDE. For holy sites, honored monks, teachers, dignitaries and elders, the scarf is given with folded hands near your forehead, with a humble bow before them, with head bent over and palms joined in respect. You never put the Khata over their neck in this situation. In most cases the giver will receive his or her Khata back from the given, as a token of blessing back to them, especially when you visit high lamas and teachers. It is custom to put Khatas over statues, thangka painting, pictures of reincarnated Rinpoches and altar spaces. A Khata offered to H. H. the Dalai Lama and received back by a Tibetan personally will be cherished and preciously kept as it is now a very special blessing, a talisman and protector. It may never come back into recirculation from that Tibetan again. It is also flown and put on Prayer Flags before one hangs them as a sign of your prayers being sincere and pure, also as on offering to the gods for swift accomplishment of prayers and wishes.

Thuk Je Che Tíbet.

The Terma Tradition

There has been a thriving terma tradition since the eleventh century and, more recently, terma has been particularly vibrant in eastern Tibet. Terma played an important role in the rimay or nonsectarian movement in the nineteenth century, and they were collected into the Rinchen Terdzo at that time. The revelations of terma has also played a vital role in the Buddhist revival in Tibetan areas currently under Chinese rule. The late terton Khenpo Jigme Phuntsok, visited the Great Stupa of Dharmakaya in 1993, was a major force in the revival; among his many contributions, he built a Buddhist academy in Serta that currently houses 4,000 monks and 4,000 nuns and located the original site where the palace of King Gesar once stood.

Generally, tertons, or “treasure revealers,” trace their past lives to the time of Padmasambhava as one of his direct disciples. In eastern Tibet, tertons also trace their past lives to the court of the legendary warrior-king Gesar. While most tertons belong to the Nyingma tradition, there are tertons from every school of Tibetan Buddhism as well as within Bon, a religion indigenous to Tibet.

Famous tertons outside the Nyingma tradition include the Fifth Dalai Lama and the Third Karmapa Rangjung Dorje. There are also well-known female tertons, such as Jomo Memo (thirteenth century) and Sera Khandro (nineteenth century), and lesser-known contemporary female tertons from eastern Tibet, such as Kacho Wangmo and Khandro Tare Lhamo.

The Revelation Process

What is the revelation process? When a terma is first discovered, it typically appears in symbolic form as a seed syllable or single line of dakini script. This could appear in physical form on a rock or scroll, or alternatively in the mind of the terton. The terton must then decode this symbol form, which acts as a mnemonic device to awaken the memory of a transmission given in the distant past by Padmasambhava (or comparable figure).

Once decoded, the terma is set down as a “root text” and only later expanded into a full terma cycle. The process of expanding the root text into a terma cycle may be done by the terton himself, his successor (in the Nyingma lineage this is usually a family member), or subsequent reincarnation. Commonly, in its fullest expression, a terma cycle includes a ngondro, abhisheka, sadhana and subsidiary rites–all derived from the original root text.

Within the Nyingma tradition, terma, or revealed teachings, are contrasted with kama, or received teachings. In Tibetan, the term “ka” literally means “command.” Generally, it refers to the words of the Buddha (Sanskrit: buddhavacana)–as in the Kangyur, the canon of translated scriptures from Sanskrit. It can also refer to the Buddhist teachings more generally as in the term, kasung, or literally “protector of the teachings.” Within the Nyingma school, kama refers to the teachings transmitted from master to disciple in a long lineage of transmission. By contrast, terma provides a more direct transmission.

Transmission of Terma

In terma, there is a short line of transmissions between the terton and the ultimate source of a terma, traced to a primordial buddha. Three of these transmissions are common to the Nyingma lineage, and three are particular to terma. The three lineages of transmission common to the Nyingma lineage mark the transmission of a set of teaching from the abstract dimension of a primordial buddha to eighth-century figures in India, such as Garab Dorje, Vimalamitra, and Padmasambhava.

The first transmission is the mind lineage of the victorious ones, which represents the mind-to-mind transmission between a dharmakaya being, such as Samantabhadra, and a sambhogakaya being such as Vajrasattva.

The second transmission is the sign lineage of the vidyadharas, which is a transmission through symbolic means between a sambhogakaya being and nirmanakaya master. And the third transmission is the hearing lineage of ordinary individuals, which is the verbal transmission of teachings from master to disciple on the human plane.

The process of transmission, particular to terma, also includes three phases: the prophetic authorization in which Padmasambhava appoints one of his disciples to reveal a set of teachings in the future, the mind mandate transmission in which he seals the teachings in the mindstream of that disciple, and the entrustment to the dakinis, in which female deities are appointed to protect the teaching until the appropriate time for its revelation.

In this way, terma are fresh teachings, conveyed through a short transmission and imbued with tremendous wisdom and blessings. It is said that the closer one is to the original source of a teaching, the more potency it holds.

Thuk Je Che Tíbet.-

el dispensador dice:
ser amable,
ser respetuoso,
saber pedir "por favor",
saber dar "gracias",
ser cordial,
honrar la vida propia,
honrar la vida ajena...
evitar pronunciar lo innecesario,
evitar pronunciar algo que impacte como daño,
tomar distancia ante el engaño,
sintonizar a Dios en cada escaño,
escalar la propia alma,
a sabiendas que la cima se estira,
cuando más cerca parece,
haciendo de las laderas,
algo que enseña,
mientras el sueño crece...

उन्होंने कहा कि औषधि ने कहा:
, तरह हो
, सम्मान होना
"" कृपया कहना पता
अर्थात् "धन्यवाद" दे
सौहार्दपूर्ण होना
जीवन का सम्मान,
दूसरों के जीवन को सम्मानित ...
अनावश्यक से बचने उच्चारण,
, कि इस तरह के नुकसान के रूप में प्रभाव डालता है बोलना कुछ से बचने
धोखे से दूर ले,
हर सीट में भगवान को धुन,
अपनी आत्मा चढ़ाई
शीर्ष फैला है, यह जानकर कि
करीब लगता है, जब
ढलानों बनाने
सिखाता है कि कुछ है,

सपना के रूप में होती ...

Unhōnnē kahā ki auṣadhi nē kahā:
, Taraha hō
, sam'māna hōnā
" " kr̥payā kahanā patā
arthāt" dhan'yavāda" dē
sauhārdapūrṇa hōnā
jīvana kā sam'māna,
dūsarōṁ kē jīvana kō sam'mānita...
Anāvaśyaka sē bacanē uccāraṇa,
, ki isa taraha kē nukasāna kē rūpa mēṁ prabhāva ḍālatā hai bōlanā kucha sē bacanē
dhōkhē sē dūra lē,
hara sīṭa mēṁ bhagavāna kō dhuna,
apanī ātmā caṛhā'ī
śīrṣa phailā hai, yaha jānakara ki
karība lagatā hai, jaba
ḍhalānōṁ banānē
sikhātā hai ki kucha hai,
sapanā kē rūpa mēṁ hōtī...
AGOSTO 29, 2015.-
29 अगस्त, 2015.-
29 Agasta, 2015.-

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