shamar rinpoche meditation
TRANSCRIPT
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ILE
NT
M
ED
IT
TIO
N
:Ji t
Sfza
rmar 2
{inpoc
fze
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ilent Meditation
by
H
E C>harmar
Qinpoche
ook
f ith India
Delhi
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Pu6{isfietf 6y
BOOK
t'AITII
INDIA
414-416 Exprc& l Tower.
Azadpur Commercial Complex Delhi, India
110 03?
Distributed6y
PILCQIMC\
BOOK
IIOUC\E
P O Box 387 2. Kalhmandu.
Nepal
Tel.
977-1-424942.
425919 Fax 977-1-424943
Email: [email protected]
Te;ct
from
ora{ teacliings
given
6y
H.
[
8harmar
Qinpoche
Transfation fiefpd6y Kiki t:kselius and Tina Dra. \7-czyk
Pliotograpfiy
aruf
Eifiting 6y6wami
Amano
&marpan
ayout Cover Design 6y C\herap 8herpa
Teac/iing
origina{[ypu6{isfietf 6y "Knowledse in AcUon"
(Vol. 2. March 1993). journal or
Lhe
Karmapa
lnlernaUonal
Buddhisl
lnsULuLe
Mehrauli. C\oulh Delhi.
India
CopyrishL
1998. ll riShls reserved
Printed in India at
opsons
Papers Ltd. Nolda
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This book is dedic ted lo ale but gre t Tibetan lady
Phenzo
ngmo thup
Tsang
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Calm Abidin
and
Insi ht Meditation
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Be
emply and
you will know.
Osfw
There
are many
medilalors.
few actually medilale.
- juru
Patfmasfzambfzava
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fOREWORD
Meditalion is at
the
heart
o all reli8ious
expression.
Without it.
one
cannot
really understand Buddhism.
With
iL the
truth
within
all reli8ions
become apparent.
This book is about meditation
which is neither a technical exercise
nor a
means
o lhinkin8 about .
Rather a way to confront reality for ourselves.
v
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You cannol do
medilalion
IL
is a
knack
Pracliced correclly. il becomes nol selfish
bul a way
Lo
benefil
all beings
regardless o
Lheir ca.sle or creed.
Swami 9lmarw
Samarpan
v
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CONTENT
LIMITATION
OF
LANGUAGE
CALM
ABIDING
TAGE OF PQOCQE
DI TQACTION
INNEQ
DI TQACTION
BEYOND
DI TQACTION
NEED FOQ
TEACHEQ
PROJECTION
CLAQITY
EMPTINE
e
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EQll NIMITY
INICHT MEDIT TION
N LYTIC L
MEDIT TION
QEALIATION
ACCOMPLIHMENT
YOG
QE >ULT >
f
ANAL
>
BENEfiT
COMMITMENT
fiN L
QEMAQK
NC
f
M H MUDQ
C L O ~ A Q Y f NAME > ND TEQM
~
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LIMITATION f LANGUAGE
My
advice
lo
everyone
is
lo
slarl oul
simply.
As
simply
as possible.
Medilalion is an exlremely profound praclice
il
becomes
considerably
more
so
as
one pro8resses.
In honesly
however. il
is necessary lo lell you
of lhe
inadequacy
fell in underlakifl8
the
lask
of
conveyin8
lhe true experience
of even lhe mosl fundamental form of medilalion
lhrou8h
the
limiled medium of an8ua8e.
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The
lerminolo8Y
of
any language
by virlue
of
lhe facl
of
i l being a
human
invention
is based solely on
common
experience
while philosophical language.
in
particular
is confined wilhin lhe boundaries
of
shared inner experience
havin8
no exlernal reference
poinl lo
agree upon.
Language. by ils
very nalure
is incapable of transcending personal experience
so one is faced
by
lhe
rool of
a
dilemma.
If. for example you louch a cup
of
hollea
lhe sensation
of
heal
is
fell; likewise
a sensation
of
coldness will be
fell
i f you louch an ice cube.
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Thus lhe
lerms
hol
and cold have a fairly precise meani 8
which
everyone
can
asree upon.
as
everyone
has
experienced lhese sensalions
lhrou8h
direcl
physical conlacl
al
one lime
or
another.
Iiowever,
in
whal
way can
we verify our
mulual
acceptance
of
terms used
lo
communicate ineffable experiences
such
as
slales
of
awareness arisin8
oul
of
meditalion?
While
l
is true that over
lhe
precedi18 cenluries.
a philosophical
laf 8Ufi8e has
arisen
in ibel
consisli 8
of
various
dharma
terms invenled by medilalors.
understandin8
lhe
aclual
meanin8
of
lhese lerms
requires a subslanlia
b c ~ r o u n d
of
information and
familiar
experiences.
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for instance. lvfaftarmufra or Great al Meditation".
implies
the
sense
that existence is like a fixed stamp
sealing
a
document
with
melted
wax.
Likewise
the
experience
of
Wjit
which translates rou8hly
as
"one taste arises from the
unchan8in8.
and means
thal all lhings
are
perceived evenly.
bein8
one
of
many
levels
of
accomplishment
which
can
be
attained
lhrou8h Mahamudra
practice.
However.
it is difficult to pinpoint these lerms exactly.
the
term
2WjiR.' referrin8
lo
the
word taste
as
only an analo8Y
for a
kind of menlal
experience;
it is
not
actually
lhe tasle experienced by
the tongue
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A person
who has
experienced lhe awarenes>
of
one lasle
by
usin8
lhis word can communicate
wilh
someone else
who
has
had
lhe
same
experience
yellhe lerm must remain abstract and incomprehensible
lo those who have yel lo experience il
As
this
example indicates.
such
lerminolo8)
may function as
a nearly perfect
means
of
communication
el
ween
two
beifi8S
who
share
the same realisation
of meditative insi8hl
but
in
8eneral
use.
the intended
meanifi8.
lends to
become
VE 8ue and
obtuse.
capable of
providifi8 only a roli8h oulline
of
lhe actual meanifi8.
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However
nolwilhslanding lhese views on lh limilalions
of
language
lh
following is
an
allempl
lo
share
my
understanding
of
medilalion
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CALM i\510 NC
i\s slaled earlier. lhe
mosl
profound
medilalion
be(Sins wilh simple medilalion.
i very effeclive lechnique is known as Calm i\bidi0(3 medilalion
(in Tibelan Sliinnag and in anskril Sliamantlia
bein8 refreshin8 and
uncomplicated
lo praclice.
Many differenl melhods exisl.
all wilh
lhe
same
underlyin8
purpose;
simply.
lo
enable lhe mind lo remain peacefully
and
uninlerrupledly
in a slable slale o one poinled allenliveness
over an exlended period o
lime.
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One 6egins 6g fearning to sit stiff
for perioas o en, tw nty
or tliirtg minutes,
graaua[fy
e ~ t e n i n g
tlie
auration o one s meaitative sessions.
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UlldJI WllS OUlltuy
Ol
4d
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0TACE0 f PQOCQE00
Al firsllhe medilalors
mind is like
a wild horse yel
by en8a8if18 in lhe consislenl praclice
of
calm abidif18
m e ~ i l a l i o n
i l can 8radually be
lamed
as
evenlually
lhe
mind
will
become
clear
and
completely
free
of
8 8ilalion
This
aclivily of mind al firsl is like a cascadin8 walerfall
later
becomif18
like lhe enlly flowin8 currents of a broad river
finally
like lhe slill
waler
of
a clear
mounlain lake
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DI TQACTION
In
order lo lay
lhe foundation
for developing lhe conlemplative abilities
which
are al lhe hearl of calm abidin8 medilation
we should be8in by exploring lhe nalure
of dislraction
lo delermine whal
i l
consisls of
and how i l
arises.
There are lwo main cale8ories of dislraction; Inner
and
uler
uler
dislraction
refers
lo
dislurbances
in
lhe physical environmenl
such as
sounds
which diverl
allenlion
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Dislraclion
can
also occur wilhoul one even nolicin8
as il is easy lo become absorbed
in
followi08
all
kinds
o
hou8hls
involvin8 ouler experiences
wilhoul
bei08 consciously
aware o whal is
happeni08.
Al
firsl
il is impossible
lo keep ones allenlion from wanderi08.
bul
slowly.
in
pro8ressive
sl1J8es.
exlernal dislracli 8 influences are overcome.
Consequenlly.
in order lo furlher enhance discipline in medilalion.
advanced praclilioners
somelimes
ulilise additional lechniques
such as balancin8 a full 81ass o waler
on
lheir heads
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INNER DioTRACfiON
Inner dislmclion
can
lake many forms
some
pp renlly posilive
and some
seemingly
negalive
Negalive dislr clions include
all
lypes o
obscuring
emolional sl les
such as
anger
jealousy
and fear
Incidenlally
il
is
possible for
inlense
emolions lo ppe r
magnified by medilalion pr clice inlo even more
slrongly overwhelming feelings;
lhis happens
due
lo
lhe
facl
lh l
in
ordinary
life
lhe
mind is
usually
jumping
boul
here
and lhere
in
random heclic
molion
ch llering on
and
on
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endlessly preoccupied with one menlal activity after
another
so Lhal deeper emotional states tend nol to e noticed
In Lhe empty space of quiel absorption
Lhe
obsessive stref18th
of emotional patterns
becomes
acutely
obvious
Inner distractions
involvin8
positive feelif18s
are more
subtle
and
deceptive
They occur
as
wonderfully
pleasant
frames
of
mind
resultif18
from
successful accomplishments
in the practice of calm a bidin8 meditation
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They are characterised
by
a
tremendous feeling
of conlenlmenl
and
comfort
by
a sense of happiness and well
being
n
all
probability
lhe medilalor becomes allached lo lhese slales of mind
while slriving lo
bring
aboul lheir repealed manifeslalion
allempling
lo main
lain
a lasling of joyous
abandonment
6uch
allachmenl creales obstacles
forestalling
advancement inlo
furlher sla es of awareness
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BEYOND DI TQACfiON
In the absence o inner
and
outer distractions.
a sense o well beif18
and
clarity
with an intuitive appreciation o emptiness
spontaneously arises.
Iiowever in
our ordinary way
o
thinkin8
pausif18 and 8azin8 at a tea cup resUf18
on
a table in front o us.
we would not feel any pristine qualities o mind
arisin8.
Even
i
we were able
to maintain a state
o
attentive
awareness
while focusif18
on an
object
it
would be like
holdif18
a wild
pony
on the end o a lasso.
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Yel
as
one
pro8resses
in
medilalion
l
he mind
become
s lamer u
nlil evenluall
y
lh
e objecl
o foc
us
shif
ts lo
perce
ivedsel
f
resullif1
8
in
an exper
ience o
expansiv
e w
ell beif18
cl rily
and
lhe
sense
o
vasl pervasive
emptiness
ch r c
terised b
y lhe
absence
o
ordin ry
concep
lu l habits
such as
conc
eivif18 o phenom
ena as s
ubslanlia
lly real
an
d arisen from
an inher
enl self
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NEE fOQ ATEACiiEQ
Al Lhis slage a leacher or 8uide is indispensable
n
ones
own
i l
is
difficulllo reco8nise
lo correclly
inlerprel
whal is occurrill8
ne
becomes
immersed in
Lhe experience
unable
lo
discern on ones
own
whelher
i l
is 8enuine
or
inlenlionally fabricaled
by
sublle
menlal
inclinalions
arisin8
from
preconceived expeclalions
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NoL bein8 able lo perceive lhe sublle w o r k i ~ s of mind
one would nalurally
on
ones
own
assume lhal lhe experience is unconlrived.
Only someone
who is familiar
wilh
all lhe sla8es of medilalive praclice will
be
able lo see clearly
whal is really 8 i ~ on.
In choosin8 a leacher
consider lhal
he
he should
be
capable malure
and
palienl
able lobe direcl and skillfuL
wilhoul
b e i ~ harsh
or
i s c o u r i ~
lo lhe
a s p i r i ~
sludenl.
I cannol overemphasise lhe imparlance of i n d i ~
such
a leacher.
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PQOJECfiON
As
we have seen
Lhe
arisin8
o an aulhenlic sense o well beifi8
characlerised by
empliness
and
clarily
is
an indicalion o
havin8 successfully
pracliced
calm
abidifi8 medilalion.
This n lurn will nalurally
8ive
rise
lo an increasin8
abilily
lo
abide one-poinledly.
or example
i
an
experience
o well-bein8 arises
and
focusin8 one-poinledly
in
Lhal
experience develops
il will evenlually
become
slable
and laslitl8.
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However the
dualistic
nature o
human thousht
inhibits
the
actualisaUon
o
a
pure unbiased sense o well beins
the mind
tendins to create
this
sort
o feelins
an attempt to counteract
uncomfortable and
dislurbins
thou8hts
The sense
o
oyfulness experienced
mi8hl simply
be
an artificial invention
a mere mental projection
based
on expectation
rather than a 8enuine naturally arisins perception
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Ifze otus g Ower
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CLARITY
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This
deceplion
can likewise
be applied lo
lhe experience
o
clarily
so
easily
dislorled
However. before
examinin8
lhis. lel us firsl define clarily
as
nolhifi8 olher lhan
awareness
aware of
its
own nature
oomelimes il is spoken o as
a
clear
li8hl
presence.
a reference lo ils qualily o vivid. lucid
awareness.
Clarily
has
lhe abilily
lo
illuminale
in
lhe
sense
o
makifi8 whal is unknown known.
does nollilerally 8ive off li8hl in lhe way a slreellamp does
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In
ordinary everyday life
we
remain
unaware
of
lhe
essential
nalure
of
mind
This underlying clear li8hl nalure of mind
is normally obscured by a sea of
lhou8hts arisin8
due lo
stimulation
of lhe
physical
and menlal
aspects
of sensory awareness
lhe resull
of
lhe presence
of
secondary
supportive conditions
such
as lhe inleraclion
el
ween
ouler phenomenal appearance and lhe sense faculties
as well as lhe connective process
lransmillin8 sensory inputs
inlo
menlal
sense
perceptions
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This
ordinary
preoccupied sls le
of mind
is aclually
a
kind of
stupor or
drowsiness
based on
the
befuddled i8nora nce of dense mental stales
in
which real awareness is
lackif18
l is
an
aulomalically occurrif18
continuous
series of co8nitive actions and reactions
takin8 place without
relyif18 on this
reflective
aware aspecl of consciousness
In short this
reflective capacity
of mind
is the basis of
true inlelli8ence
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Allhou8h connecled wilh lhis pervasive conscious
mind
all superfluous menlal aclivily proceedifi8 forlh wilhoul
is nevertheless simply i8noranl menlal aclivily.
a kind o noise
which
serves
lo dislracl mind from ils lrue nalure.
However once lhe lhou8hl process has been pacified
immense clarily can resull allhou8h
as was
menlioned earlier
i allachmenllo lhe feelifi8
o
clarily arises
il
creales an arlificial slale
o
mind
delraclifi8 from lhe
aclual
experience o
clarily
leavin8
one
a8ain
wilh an
ordinary
s ms ric slale
o mind.
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EMPTINE80
Whal holds lru for well being and clarily
also applies
lo
empliness. and yel.
lh nalure
of mind
as emptiness
is normally
nol
experienced due
lo
ignorance.
When
lh r is
lension
or
neurosis
in lh mind
inevitably
i l is
viewed as solid and intrinsically real
consequenUy being mistakenly seen
as
lruly exislenlial.
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nce
concepluallhou8hls are pacified,
lhe
8round is cleared.
n authentic realisation
of
emptiness
c n
lake place.
However,
s w s
lhe case wilh joy nd clarily,
i l
is imperative
lhal
lhe
wish
lo
recreate,
prolon j and possess
be
relinquished,
allowin8 perception
lo
rem in
unlainled,
and hence more reliable.
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EQJlANIMITY
To
summarise
i l
can
e slaled lhal praclicing
calm
abidin8 medilalion
is
a primary cause for
achievin8
lhe peace
of
equanimily
In
lhis slale lhe mind
is
capable
of
clearly focusing
remaining aware of it s
profound nalure
as
joyous
well bein8
namely clarily and empliness
nol
imposin8
lhe mislaken concepl
of
a lruly subslanlial inherenl exislence
as mind
ilself
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With conlinuous
praclice
the
potenlial for
such
capacilies to
increase is limilless
Eventually
one
enters a true state
of illumination
Like
a caterpillar emer8in8
from the
cocoon
to
become
a butterfly
The
consciousness
of
a person allhis level
of awareness
is
detached
from
any worldly
concerns
or
selfish interesL3
tie
he is
solely concerned
with
the
further development
of
meditation
althou8h
of course
slill
ftndins
i l
necessary
to perform
daily aclivilies
such as
ealin8
in
order to maintain the body
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Nevertheless. as 8real
as such
medilalive slates
may
be
Lhey
do nollranscend
s ms ric
existence
do nol
briO S
about
u Umale
liberalion
They are
nol
comparable
lo
f>uddhas enli8hlenmenl.
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IN81CtiT
MEDITATION
In
order to
obtain the expansive
awareness
which characterises the
enlightened st te
as well as to obtain
freedom
from mundane states o awareness
it is crucial that the pr ctice o
calm abiding meditation
be conjoined with
the
superiority
o
insight
meditation
which
can also be occasionally termed analytical meditation
Once having
already increased the
bility to focus cle rly
through
calm
abiding
meditation
superior insight
meditation
comes very easily
and naturally
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However
many
people speak quile
casually
aboul
vip sfty n as
a
form of
medilalion;
i l
is oflen employed even by be8innin8
medilalors of various lradilions
in which case lhe lerm is bein8 used in a ralher limiled
way
Aclually
lhe
same
lerm
can
be
used
lo
describe
lwo differenllevels of
praclice
Here i l refers lo ralher advanced praclice
for l ils hi8hesl slase i l is inseparable
from
lhe awareness
of
a Buddha;
hence i l is far
from
beins a common experience
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Wilhin lhe conlexl
o
lanlric Buddhisl
philosophy
even
lhe
hi8hly
evolved inluilive
reasonill8 o
lhe Matffiyamik _a
as
well
as
olher
schools
o
lholl8hl
can
be cal88orised
as
lypes
o
superior
insi8hl medilalion
In
8eneral
allhou8h
lhey are inlerrelaled
calm
abidin8
medilalion
is
usually
referred
lo
as lhe developmenl phase
while
superior
insi8hl is
lhe
completion phase
Hence in ils fruilion
vipasfiyana
is
considered
as an
advanced
form
o
medilalion
3
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N LYTIC L
MEDIT TION
As beginners,
we need to analyse our present state
o
mind
realise
that it is
deluded
and through
lqsical investigation
discover
the
cause
o
mental
confusion.
Our
search will
undoubtedly lead
us
to the
insight
that both inner and outer phenomena
mental sensations and objects o sense perception
are insubstantial
and
unreal.
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t is best to begin ana gtica[meditation
by observing the
nature
o
outer
phenomena
smdually proceedill8 lo more and more sub lie aspects
o
mind
since lhis second aspecl
lhou8h
less obvious
is a more relevanl consideration
for
medilalion pmclice.
Throu8h lo8ical inquiry
we
can
see lhal all ouler objects
which
appear lo lruly exisl.
are merely manifeslalions
o confused slales o mind
nol exislirl ) as we ordinarily lhink lhey
do
They are merely
menlal projections.
4
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t is for this reason that in vfaftayana Buddhism
understanding
Lhe nature of cause and effect
as
il
is
observed
in
the
ouler
world
is Lhe
foundation upon
which
other philosophical views are based
5
QEALI ATION
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Once lhe nalure o lhese mental projections is understood
il
is
possible
lo
reverse lhe
menlal
process
lhal creales lhe
seemingly
solid conslrainls o ordinary realily.
In
lhis
way. i l
is possible
lo
transcend
ordinary
stales o mind
which
are
controlled by
confusion.
Our presenl experience rele8aled lo lhe conlexl o relative reality.
causes
us lo
see
lhe
passing
menlal events. lhe external phenomena.
as
substantially real
when in
facl
lheir nalure
is
illusory like imSBes in a dream.
As
a result. we are being controlled by lhese illusions.
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By medilalin8 we can evenlually
overcome
lhis lendency
as mind realises ils own nalure more and more
Gradually lhe exlernally
manifesliOB
illusion
comes under conscious conlrol
even serviOB as an enhancemenllo medilalion praclice
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ACCOMPLI8HMENT
lJ3otfliisattva beif18s
who have
realised the nature o emptiness
who have
successfully culliv ted perfect
compassion
for
all
beif18s.
are
able
to utilise
and
even
transform
illusory
re lity
in order to
spontaneously fulfill
the
needs o
sentient
beif18S;
furthermore. lJ3otfliisattva
are
able
to
manifest
simultaneously
in various realms in order to 8uide
them.
8
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Buacffza
Yl.mitabfza. for example
manifests
in lhe
Buacffza
realm o
fJJewacften
while simultaneously manifeslif18 wherever else
is
appropriate
This
is
possible
because
he is
able
lo
permeale realily
jusllike a doclor
who is
able
lo cure
a malady
wilh
exaclly lhe righl
medicine
9
YOC
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The
level
of
maslery
of
a
Buddha
such
as
Amilabha
is
quile 8real
ul even
al
much
earlier sLBBes 8real abilities can
manifest
for
inslance
a praclilioner
who has maslered
Lhe
six
yo8as
of
Naropa
will
be
able
lo
ef1888e in
Lhe
practice
of
conscious
dreamif18.
f>ein8 able
lo mainlain awareness in a dream slale
leads lo
lhe abilily lo
harness Lhe
causal
forces in
a dream
which
are
nol
as slrof181y
fixed
as
lhey
mi8hl
appear;
wilh practice lhey can be understood by lhe practitioner
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8rea.lly
accomplished
praclilioner
is
able lo expand lhis awareness
relaliOB
lhe same principle lo causal forces n daily life.
ll
is
for
lhis
reason.
lhal
firsl
and
second
level Botffiisattvas.
havin8 achieved lhe
abilily
lo manifesl
freely.
are able lo 8really benefil beiOBS
allhou8h
nol
as extensively as r Butftffias
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The main objective o all such praclices
is
to perceive
the essence
o
mind
as
it
truly
is
Even a glimpse o
this essence
is akin to restoring sight to a blind person
Perception o the minds true
nature
becomes more and more acute
as
the
practice
becomes
familiar
Hence it
is beneficial
to utilise
analytical
meditation
to arrive at a conceptual approximation
o minds
intrinsic
nature
later to be revised
through
direct experience
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QE ULT f
N L
Y
I
Analysis be8ins with very basic
observations.
for
example,
we
see
lhat
mind
is nol
of
a
physical nature.
havin8
qualities other
lhan
those
which
are
ascribed
lo
the
brain
when
viewed
and touched.
Nevertheless, mind is not
an
absence
but a livifi
presence
which is vivid and dynamic
althou8h
its
actual
nature
is
clear.
empty
and
unobstructed.
4
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l is possible lo divide mind inlo lwo
aspects
The ftrsl is lhe slale lhal we
are
conscious of
which
is
Lhe
conlinuous
flow
of
arising
and
ceasing
lhou8hls
each dislincl from each olher
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fl ty
coun
ting
tfie
num
berof tfwu
gftts tf
t t occur
in sb(fy secon
ds
fr
om this,
you can see
that
many
though
ts
ar
ise and pa
ss
on.
Thou8hts
are
notsolidentities
i
t is im
pos3ible
t
o hall the
ir
a
risif18 and
ceasin8.
IJ t
y afso to
coun
t
tfie co
fo
urs you see 6ef
ore you
tf
tis instant.
The
mind
catches
each
colourdistinclly
even lho
ugh i
l doesn
ol specific
ally focus on
each one.
Each
colo
ur is lhe
colour of
a new
lhou ht arisi
fi8.
f
alllhou hts
are
eliminated,
whats
lefl?
5
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Whals
lefl is lhe second aspecl o mind
lhal
which
focusses
on
ilself ralher
lhan
on
ouler objecls
Nolhing
will
be
seen
heard lasled smell or fell
lhrough
lhis
form o
sense
consciousness
awareness
being complelely
released
from
all
confinement
Furthermore lhe range o menlal vision
hearing
and so on
becomes
vaslly
grealer
lhan
before
while lhe five lypes o conscious sense perception also occur
6
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BENEfiT
~ m o n
who
is
new
to
meditation.
by be8innins with a basic practice emphasisins perception o a self.
has the potential to pro8ress
alon8
the stfi8es recounted here.
Eventually.
as
the
ability to
focus
one
pointedly
without contrived effort develops
disturbif18 emotions
such
as
pride and
jealousy can
be
analysed.
As
a
result.
outer objects
o
focus
become
inner
objects
o
focus.
7
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The aclual root o clinsin8 to reality as
truly
existent
cannot
be uprooted
until
a
very
advanced
level
o superior
insi8ht
meditation is attained.
Yel
it
is
still possible for conflictins emotions
to be
at
least partially tamed much earlier.
Even
at
firsl.
the
practice
o
calm
abidin8 meditation
smoothes
out
emotional obstacles
in ones life
by
allowins
one to clearly see
each
emotion as it arises
8ivins
rise
to the understandif18
Lhat
it doesn t really exisl.
beins
merely
a
mental
evenl.
8
f
Lhe mind is able lo realise Lhis emptiness of
emotions
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Lhey cease lo exisl for
even allachmenl
will subside
when recqsnised as emply
1 arrna.
on Lhe olher
hand continues lo function
as Lhe
unceasin8 flow
of
cause
and effecl
Calm
abidin8 medilalion
on
ils
own
does nol
have
Lhe
power
lo
release
Lhe medilalor from Lhe necessily
of
bein8 subjecllo lhe process
of cause and
effecl;
neilher does discipline in
daily
life
such
as
Lhe
re8ulation
of
food inlake
allhou8h bolh help in decreasifl8 Lhe impacl
9
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of
frustrating
experiences
registered by mind
By
the time level
of attainment
which
allows
one
to
engage
in
vip shy n
superior
insight meditation is achieved
disturb nces rel ting to karmic effects
o
not intrude
much
5
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COMMITMENT
At lhe level o calm abiding
medilalion practice
l s sl ll relatively easy lo become disturbed
so whallo do aboullhis?
One
recommendation
I
have
is lo lake
the vow
o a
Bodhisallva
which entails a
far-reaching
commilmenl
lo
subsume
ones
personal
desire for
enli8hlenmenl
under lhe 8realer
8oal
o
aidin8 all
beings.
5
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f>y makin8 such a
commitment now
one
sows
the seeds for ones future development
by 8enerali08 a stro08 and sincere
wish
to free all bei08s
from
the sufferi08
of
samsara
t is
beneficial here to
recall
to
mind
that
all bei08s without exception are our relatives
since at sometime
or
another duri08 past existences
they
have
been like our fathers
and mothers
showi08 us
immeasurable
kindness
5
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tioldi 1() lhis sort o view
can complelely transform ones praclice
When lhe personal molivalion o strivi 1() for ones own liberation
is altered out o compassion
then this
is
actually lhe shortest and most direcl way
o allaini 1() enli8htenmenl.
On what grounds?
5
from
the very
be5innin8 this
molivalion
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puls the focus of ones thou5ht
in
line with that of a Buddha.
In lakifi8 the 5odhisatt
va
vow
one undertakes to follow the 5uidelines of appropriate conducl
associated with a 5odhisattvas lifestyle
The vows relate not
only
to ones outer aclivity
but also to ones inner attitude
f the vow is maintained carefully
and
never allowed to deteriorate
lhe
immense
power 5enerated by
holdin8
the vow
subdues
all
kinds of potenlial emotional disturbances.
disruptions to ones praclice
5
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As
6hanUdeva
said in A 5odhisallvas Way of Life .
Lakif 8
Lhis
vow
prolecls
one
from all
Lypes
of
hindrances
such as an8er.
jealousy and
pride
Lhe
main
faclor
weakenif18
ones
commilmenl
and
conviction.
Havif18
Laken
Lhe
vow.
one
needs
definilely
Lo
Lry
ones besl
Lo mainlain il in
Lhe
face
of Lhe many difficulties
Lhal
arise
il is necessary Lo renew il
if
one becomes
aware
Lhal i l has been broken.
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Al firsl,
i l
is
virtually inevitable
one will enga5e
in mistaken
lhou5hls. words and ctions-
hence
for a buddhist il is beneficiallo recile
lhe 0ulra of lhe Three Qecolleclions , lhree
limes
a
day.
while
visualising
lhe lhirty five
Buddhas
and
remembering
lhe
welfare
of
all senlienl beings.
In lhis
way.
lhe vow can be maintained.
6
fiNAL QEMAQK
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In conclusion.
lel me
ask
everyone lo deeply consider lhe value o medilalion.
One
can
easily feel a greal inspiration lowards praclice
bul please
undersland
lhe need lo
really
decide upon
lhe
imparlance
o
his.
Anolher
poinl worlh
considering
is lhe need for a guide
for
when
one is
following
a
leaching. il
is requisile
lo
receive
guidance
and
relying
on
an
aulhenlic leacher
will
be
o
a real benefil
lo
you.
7
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ood
luck wilh your
praclice and
lhank you
9
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o iew o JJouafzanathStupa
rom
1\_afl jing
{jomp
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6 NC6
f
M H MUDR
by
H H
Rangjung
Rigpae
Dorje
The
6lh
Gyalwa Karmapa
6
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This
ordinary mind ever presenl is unlouched
by lhe fixalion o birth or liberation.
Ils unceasin8 manifeslalion.
unshaken
by projection
is lhe simullaneous appearance o
Samsara
and g{irvana.
uch is lhe efforlless palh o lhis
marvelous
lvfaliamutfra
6
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eingthe self-existing ground of nsight.
The gates ofSamsara
and
\[irvana fall into slep
while lhe apparenl
confusion
of lhree worlds collapses inlo
space
Three
bodies of
enlighlenmenl
are arrived al
in
a natural slate
Whalgain in
looking
forward to future results?
6
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&uch is
lhe
specialleachif18
o lhe X..a9 fupa.
Thinkif18
o
which.
emulale
y
forefathers
6
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GL ARY f NAME AND
TERM8
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.9Lmita6fta
Butft{fta
of
a previous
aeon
from
another
planet
Buaafta enli
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9{fzropa
S e who lived aboull,OOO years
88
Macffzgamika view
o
lhe
middle way which sees
beyond exlremes
Maliamucfra
lhe
fulfillmenl
o
medilalion
sfw
contemporary masler
Pacfmasambliava
re8arded
as
lhe
founder
o
Tibelan
Buddhism
8
9{_irvana enlighlenmenl
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Samsara
lhe condilioned mind
Sliantideva uddhisl masler and aulhor
Sliinnay
calm
abiding
medilalion
lhe firsl slage
o ipasliyana
insighl
medilalion
lhe second slage
9
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OTHER
RELIGION TITLE
FROM
PILGQIM8 BOOK
HOU8E
THE
M E ~ A G E
f
BUDDHA
-
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3y
A.
lf%&a
What
is
lhe secret of Buddhism's influence on lhe mind
and
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im58ination
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humanity for over
two
thousand years? Does it awaken some Ions neslected chord of
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This
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brinss toselher lhe ideas
and
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B U
D D H I ~ M
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ND DEVELOPM
ENT
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f ytdw
rd
on
zc
Bud
dhism is an Eas
tern form
of spirit
uality. It s doctri
ne, in
it s
basic
assum
ptions.
is id
entical with
many o
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,teachifi
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e called
'mystic
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The
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,
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as
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mprehensio
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wo
rk
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B
uddhism
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ORACLE
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TIBET N
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P
QOTECTIV
E DIETIE
J_y
Qene e
e b ~ ~ k _ y
ojkowitz
T
his
b
ook
is
a slu
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elan
pro
lecUve dieUes. lh
ose 8ods
worshipp
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pr
oleclors and
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ardians of Buddhis
m. Il del
ails lhe
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a
ppearance
and allri
bules of l
hese 8ods
(lheir ic
ono8raphy
) and ho
w lhey are
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offerifi8s.
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THE LIFE f MILAREDA
frBncfJfBled
b)'
Wfua J8 p hafUIJ8pll
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This
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lhe
elevenlh cenlury
yogin
and
poel. who is lhe
renowned
sainl
in
lhe Tibelan
Buddhisl
hislory. ll can be read on
several
levels:
as
lhe
biography
of
mystic.
il presents a quesl for spirilual
perfection.
a piece of inspirationallileralure. lracing lhe palh of a greal
sinner
who becomes a
greal sainl ll is also a personal and
moving introduction
ofTibelan Buddhism. Bul il is
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and graphic
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disasler.
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deceptions
and
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o a supremely powerful yogin, pointing lhe way
o
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&hambhala
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It
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It is this
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Atler
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and
Tibel.
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to8ether what he
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o
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PRAJNAPAQAMITA
IN TIBETAN U D D H I ~ M
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l y Obermiller
This classic
reprint.
analysif18 the
doctrine
of Prajnaparamita or Transcendental
Wisdom
is
based on Tibetan exer8eticalliterature viz Abhisamayalamkara of
Maitreya
or
as runs
its
full tiUe. the Abhisamayalamkara nama Prajnaparamita updesa sastra which
is considered by the
learned
Tibetan
tradition
to e the most important as a summary
of the
Prajnaparamita 0utras.
and as
the text
containif18 the special theory
of the
mar8a
or
the
Path
to
the
attainment
of
Nirvana accordif18 to Mahayanistic
stand poinl
Hardback. Pases: 174
Price:
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8/10/2019 Shamar Rinpoche Meditation
101/102
McdilaUon i s al lhe heart o all religious expre. iSion
Wilhoul i l
one cannol really understand Buddhism.
Wilh i l lhe LruU
wilhin
a ll
religions
become apparenl
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8/10/2019 Shamar Rinpoche Meditation
102/102
Thi s
book
i s
aboul
medilalion which
i s
neilher
a
technical exerci se
nor means o "lhinkilJ& aboul".
Ralher a way lo confronl realily for ourselves
BOOK
fAITH
INDIA
Delhi
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