Renta Variable Termómetros
VALMX 17 Mediano Plazo Gubernamental en UDI's
various m elodies. W hat is the m ind o f a dance? (121b) It is that which
thinks one will cause o th ers to b e aro u sed by o n e ’s various accom plish
m ents. What is the m ind o f music? It is that which thinks one shall beat the
drum o f the Dharm a. W hat is the m ind o f a house? It is that which has
recourse to religion in o rd e r to p rotect o n e ’s body. W hat is the m ind o f a
lion? It is that which has recourse [to religion] by excelling over all. What is
the m ind o f an owl? It is that which always thinks o f the night. What is the
m ind o f a crow? It is that which thinks o f everything with fear. What is the
m ind o f a rdksasa? It is that which brings about evil from good. What is the
m ind o f a thorn? It is that which has regrets about everything. What is the
m ind o f the u n derground realm? It is that which thinks o f benefits u n d er
the ground. What is the m ind o f wind? It is that which roam s about
everywhere in everything. What is the m ind o f water? It is that which
practises in o rd e r to wash away all evil attitudes. What is the m ind o f fire? It
is that which causes o neself torm ent with asceticism. W hat is the m ind o f
mud? It is that which sm ears o thers with o n e ’s own faults. W hat is the m ind
o f dirt? It is th at which dirties o n e ’s m ind by contact with the evils o f
others*. What is the m ind o f paint? It is that which has recourse [to religion]
while being attached to it. What is the m ind o f a shield? It is th at which has
recourse [to one religion] and rejects o th er wholesom e ones. What is the
m ind o f confusion? It is that which perceives one thing and thinks that it is
som ething else. W hat is the m ind o f poison? It is that, which thinks o f the
com plete non-existence o f som ething. W hat is the m ind o f a noose? It is
that which binds and immobilizes oneself in everything. What is the m ind o f
shackles? It is that which thinks that o n e’s two legs are held. What is the
m ind o f a cloud? It is that which thinks like rain. What is the m ind o f a
field? It is that which devotes all its attention to o n e’s body. What is the
m ind o f salt? It is that which considers again whatever it has already
considered. What is the m ind o f a razor? It is that which thinks it is enough
ju st to becom e a m onk. What is the m ind that is like Sumeru? It is to think
that one is lofty. W hat is the m ind that is like an ocean? It is that which
reflects upon o n e’s body. ( 122a) W hat is the m ind that is like a cavern? It is
that which d iffers later about that which was previously fixed. What is the
m ind o f kinship? It is that which accom panies, with a like nature, any m ind
which has arisen.’
(1) W hat is the mind o f attachment ( rdga) f i t is to have recourse to religion with desirr. This refers to the mind endowed with attachm ent. You should know that it is to be attached to an d indulge in religion18 (dharma) with any one o f the four types o f qualities: w holesom e, unw holesom e, em otionally afflicted o r neutral, as appropriate. (28b) If one is attracted to the gods in whom one should believe an d worship, and then goes on to d o those acts o f worship and so on, this is recourse to religion, having desire which is wholesome. Likewise if one lusts after women and so on, and perform s those actions, then that is recourse to religion having desire which is em otionally afflicted. If o n e is attracted to stealing an d lying, and goes on to do those deeds, then this is recourse to religion having desire which is unwholesom e. If one is attracted to such things as technology and so on, and perform s such actions, then this is recourse to religion having desire which is neutral. In this same m anner you should also link the w holesom e, unwholesom e, em otionally afflicted o r neutral qualities to the other m inds as appropriate.
(2) Nonattachment (viraga): This is to conduct oneself naturally o r without coercion, with regards those four types o f qualities m entioned above, w ithout attachm ent or w ithout interest, and to perform those actions.
(3) Hatred (dvesa): This refers to the m ind having aversion, that functions in the above m anner, as wholesome, unw holesom e and so o n 19
(4) Friendliness ( maitri): This is the friendly m ind which functions as above, as w holesom e, unw holesom e and so on.
(5) Stupidity ( moha): [The m ind that which lacks reflection.]
(6) Intelligence (prajna): ‘Greater and greater (29a) refers to the acquisition of insight which one did not have before, and from having that insight one gains a better insight and special understanding.
(7) Decisiveness (nirnaya): It is inappropriate that one should not obey the king’s ord ers o r the te ac h er’s injunctions, so one acts with resolution.
(8) Doubt (sainiaya): It is to question and have doubts in oneself about som ething that had previously been grasped correctly.
(9) Darkness (tamas): This is th e m ind which is like darkness. Just as one cannot see clearly w hether there is a vase and so on in the dark, one is not sure if it is there or not. In the same way because som ething which is incontrovertible is obscured by the darkness o f ignorance, o n e has this m ind which is like darkness, giving rise to doubt.
(10) Clarity (aloka): Just as material p henofnena are easily visible in the clear sky, in the same way with regards to colour-form which also has the nature o f visibility, one realizes without any d oubt that it is a knowable p h enom enon with this m ind and acts upon it w ithout any doubt.
(11) Gathering together (samgraha): (29b) This is to gather together into one general attribute such as em ptiness o r the absence o f autonom ous existence, all the individual separate attributes o f the psycho-physical constituents, the perceptual elem ents and sources and so forth.
(12) Disputation ( vivada): This is to take mutually opposing extrem es and to have ■course to religion with contention.
(13) Agreement (nirvivdda): This is to act together in harm ony with the views of a n o th e r with regards any particular thing and to have recourse to religion with agreem ent.
(1 4) God (deva): This is either the m ind o f a god, in which one [arrogantly] thinks 'I am th a t’ about whatever one is, ju st as a god thinks ‘I am a go d ’, o r else it is the mind of one who would be a god, with which one thinks ‘I must becom e a g o d ’
(15) Asura (asura): Ju st as asuras take delight in such things, so this m ind has r e c o u r s e lo religion, delighting in samsara.
(16) Naga (nc^n): (30a) Jusl as an opulent naga has many heads which experience great enjoyments, likewise this m ind also has recourse to religion, indulging in great enjoyments. In Sanskrit, the word ‘bhoga' means both ‘enjoym ent’ and also the ‘h ea d ’ of a naga. So since lhal m ind causes one to have recourse to religion associated with great enjoyments, it is said to be a nago-like attitude.
(17) Man ( nara): This m ind is what makes one indulge in the five kinds of sensuous pleasures of hum an enjoym ent.
(18) Woman (nan): W omen perform the actions of those religious practices in order lo acquire the things which are the objects o f their desire. In the same way this m ind has recourse lo such religious practices in o rd er to gain ihe desired objects.
(19) isiKtra. isvara thinks lhal he is responsible for the creation and destruction o f all worlds. In the same way this m ind has recourse to religion, thinking one has done and u n d o n e things by oneself. Isvara refers lo the G reat God.
(20) Merchant ( vdnija): (30b) A m erchant hoards up the things that he deals in when prices are low, and when the price has risen he trades them all, increasing his profit. In the same way, this mind has the attribute o f renouncing, when appropriate, the things one previously had such as th e psycho-physical constituents and so forth, due to the factors o f im perm anence, suffering and so forth.
(21) Farmer (kdrsika): T he farm er first gathers to gether his harvest, and then he later turns that same harvest into his food and drink. In the same way, with this mind one listens to and accum ulates many teachings, an d then one later turns oneself to the consideration and practice o f those teachings th at one has heard.
(22) River (ogha): A river flows down the cen tre o f its channel without rising over its two banks. In the sam e way, this m ind functions in rejecting the two extrem es o f eiernalism and nihilism. F urtherm ore, this can m ean that ju sl as a river flows along d e p e n d en t upon its two banks, likewise this m ind adheres to the extrem es of eternalism o r nihilism an d has recourse to religion in lhal way.
(23) Pond ( vilva): A p o n d accum ulates water flowing from elsewhere within itself and does not let it run from itself. In the same way, this m ind gathers everything from elsewhere (31a) and does not give out anything from itself.
(24) Well (kupa): A well full o f water appears to be deep even if il is nol, because its depth is not clear. In the same way, this m ind behaves as though il is profound, even though it is intellectually shallow.
(25) Guard ( raksana): With this m ind one firmly holds onto whatever one has heard ar>d grasped, thinking lhal it is not to be spoili and that it is nol to be grasped or co m prehended by others.
(26) Avarice ( matsarya): [No additional co m m en t.1
(27) Cat (ntarjaTa): When a cat catches a bird or som ething, it leaps and bounds and Sci/Cs >t. In the same way this m ind also leaps from the time o f entry, bounding along
sequence, when one reaches the Noble Path and so on.
(28) Dog (svana)-. Dogs are delighted even by small things, and in the same way this m ,nd has recourse to religious practice which makes one delight in small things.
(29) Garuda. (31b) W hen a garuda catches a naga, it seizes it, flapping its wings. In the same way, this m ind has recourse to religion ad h erin g with partiality to whatever is o n e 's own. In Sanskrit, the word 'paksa m eans both ‘wings' and ‘a faction' Thus there is a similarity in the m eanings of the one word, for as the garuda seizes the naga in o rd e r to make it its own, likewise partiality is ad h erin g with partiality to whatever thing one would m ake o n e's own.
(30) Rat ( musa): Rats sever all restraints and free themselves. In the same way, this m ind has recourse to religious practice which frees it from the bonds o f attachm ent, h atred and stupidity.
(31) Song (gi<a):Just as people are delighted by a song and gather together, in the same way this m ind has recourse to religion considering that beings will have faith and be attracted to o n e ’s pleasing words by their melodiousness.
(32) Dance ( tandava): ‘Dance’ means m ovem ents o f the body, and all the countless magical creations o f the body in a single dance, such as walking in the sky and so forth, are movements of the body. (32a) T herefore, this m ind has recourse to religion causing beings to fix their attention upon various magical creations by those physical creations.
(33) M usic ( tiirya): It is the m ind which has recourse to religion causing o n e to sound the drum o f th e D harm a and proclaim it.
(34) House (grha): A house guards and protects o n e ’s fu rn itu re and so on without fail, and in the same way, this m ind has recourse to religion to guard one's body.
(35) Lion (simha): Just as a lion excels over all animals in its skill, in th e same way, this m ind has recourse to religion to make one excel over others by all that one knows and is fam ed for.
(36) Owl ( uluka): Owls carry out all their activities such as hunting for food and so on by night. Likewise, this m ind has recourse to religious practice in which one carries o ut o n e ’s activities at night.
(37) Crow ( kdka): Crows carry out their activities in fear and apprehension of everything. In the same way, this m ind has recourse to religion in anxiety and fear about everything one should carry out.
(38) Raksasa. (32b) Raksasas have becom e powerful d u e to the good that they previously perform ed, but with that power they indulge in unw holesom e deeds such as killing and so on. This m ind is like that.
(39) Thom (kantaka)-. Thorns prick an d 'ta u se pain. In the same way, this m ind has recourse to religion giving rise to regret for things that one has done. By bringing that regret to m ind again and again, one is torm en ted by it.
(40) Underground (patala)■ This m ind is directed towards the u n d erg ro u n d [realm s]. It has recourse to religious practices causing o n e to do o n e 's actions when one has gone underground.
(41) Wind ( vayu): T he wind at limes enters into people and at times it enters into the water and so forth. In the same way, this m ind has recourse to religious practice som etim es com m encing by being wholesome. Becom ing agitated, it then does whai is unwholesom e. At o ther times it com m ences by being unw holesom e and then does what is wholesome. In a word, it enters into everything, yet does not rest anywhere.
(4 3) Fire (agn«):Just as fire is scorched by its own heat, (33a) in the same way this m ind has recourse to religious practices which cause one to torm ent an d hum iliate
o n e ’s body and m ind by o n e ’s own asceticism. In Sanskrit, the word 'tapas m eans both
h e a t ’ an d 'ascetic practices’
(4 4) M ud (panka): M ud sticks its dirtiness to o th e r things and soils them . In the
sam e way this m ind has recourse to religion staining others with o n e ’s own evil. (45) Dirt ( aviUt): This is the m ind which is like d in . It is when others cause o n e ’s m ind to be troubled by their evil.
(46) Paint (rariga): W hen o n e paints som ething with white or red coloured paint, then it becom es the same in n ature as the painL In the same way, this m ind has recourse to religious practices, ad h erin g to whatever one is thinking of, changing whatever one was thinking o f into its nature.
(47) Shield (phalaka): A shield has the function o f protecting one from the sword- thrusis and so on o f others. In the same way, this m ind has recourse to religion obscuring o th e r w holesome qualities by the practice o f o n e wholesome quality.
(48) Confusion ( viparyasa): (33b) It is to becom e confused about som ething when one has co m p reh en d ed it, thinking that it is som ething else.
(49) Poison (visa): If one has taken poison, o n e will die and cease to exist. In the same way, with this m ind one abandons such em otional afflictions as opinionatedness and so forth, and not giving rise to them again, o n e makes them cease to exist.
(50) Noose (pdsa): A noose has the function o f binding. In the same way, this mind
has recourse 10 religious practices which cause oneself to be bound.
(51) Shaddes (nigada): Shackles restrain the two legs, and in the same way this mind has recourse to the religious practices which restrain the two extrem es o f the words ’existence' and ’non-existence’ In Sanskrit, the word pada means both ’leg’ and ‘w ord’
(52) Cloud (megha) : A cloud has the function o f g athering up water and causing rain to fall. In the same way, this mind has recourse to religious practices that function as rain-fall.
(53) Field (ksetra): (34a) In o rd er to produce grain and so on, a field has to be made ready by ploughing and so forth. In the same way, this.m ind has recourse to the religious practice that makes one ad o m o n e ’s body through washing, perfum ing and ornam enting, in o rd er to make oneself beautiful.
(54) Salt (lavana) : If you p u t salt into a m etal ja r o r some o th e r container, the container will be eaten away and scoured by the salt, and both the salt and the rust will taste the same. In the same way, this m ind has recourse to religious practice in which ■t perceives and conceptualizes som ething, and then in the following instant o f that conceptualizing m ind, refutes and negates that concept.
(55) Razor (ksura): A razor only has the function o f shaving a m onk's head and contributes no o th e r work to renunciation. In the same way, with this m ind one just remains in a stale of renunciation, with o n e ’s head shaven, but does not engage in any efTorts to train as a m onk o r keep the m oral observances.
(56) M ount Sumeru: M ount S um eru soars up loftily thousands o f yards, and in the same way this m ind has recourse to religion proudly considering oneself to be great, thinking that one's merits are superior to all others.
(57) O aan (sagara): (34b) The ocean billows and strikes itself with its own waves. In the sajT>e way, this mind realizes that one’s body is im perm anent and nothing in itself.
(58) Cavern (guha): While the en tra n ce to a cavem is defined and small, inside it is large and o f irregular shape. It is likewise with this m ind, for although one previously lived in a restrained way with the moral observances and merits, one becom es proud because o f those same moral observances and merits, and because o f that one changes and acts arrogantly.
(59) Kinship ( upapatti): Because one has habitual tendencies from previous behaviour, w hether wholesome o r unwholesom e, one is born together with those tendencies wherever one is reborn. Even though one has o btained a birth dissimilar to the m atured results o f previous actions w hether wholesome or unw holesom e, one is still reborn with them . For exam ple, because one habitually and frequently killed in a previous lifetime, in a later lifetime one will have many illnesses and a short life. You should modify and apply this as ap propriate for wholesome actions.