shamar rinpoche meditation

8/10/2019 Shamar Rinpoche Meditation

1/102

ILE

NT

M

ED

IT

TIO

N

:Ji t

Sfza

rmar 2

{inpoc

fze


2/102


3/102

ilent Meditation

by

H

E C>harmar

Qinpoche

ook

f ith India

Delhi


4/102

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


5/102

This book is dedic ted lo ale but gre t Tibetan lady

Phenzo

ngmo thup

Tsang


6/102

Calm Abidin

and

Insi ht Meditation


7/102

Be

emply and

you will know.

Osfw

There

are many

medilalors.

few actually medilale.

- juru

Patfmasfzambfzava


8/102


9/102

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


10/102

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


11/102

CONTENT

LIMITATION

OF

LANGUAGE

CALM

ABIDING

TAGE OF PQOCQE

DI TQACTION

INNEQ

DI TQACTION

BEYOND

DI TQACTION

NEED FOQ

TEACHEQ

PROJECTION

CLAQITY

EMPTINE

e


12/102

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

~


13/102

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.


14/102

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.


15/102

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.


16/102

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


17/102

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.


18/102

However

nolwilhslanding lhese views on lh limilalions

of

language

lh

following is

an

allempl

lo

share

my

understanding

of

medilalion


19/102

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.


20/102

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.


21/102

UlldJI WllS OUlltuy

Ol

4d


22/102


23/102

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


24/102

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

1


25/102

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


26/102

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

2


27/102

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

3


28/102

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

4


29/102


30/102


31/102

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.

5


32/102

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

6


33/102

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

7


34/102

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.

8


35/102

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.

9


36/102

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

2


37/102

Ifze otus g Ower


38/102

CLARITY


39/102

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

2


40/102

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


41/102

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

3


42/102

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.

4


43/102

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.

5


44/102

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.

6


45/102

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

7


46/102

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

8


47/102

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.

9


48/102

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

3


49/102

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

3


50/102

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


51/102

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.


52/102

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


53/102

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


54/102

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.

6


55/102

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

7


56/102

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


57/102


58/102


59/102

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


60/102

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

4


61/102

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

41


62/102

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

4


63/102

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


64/102

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


65/102

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


66/102

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


67/102

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


68/102

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


69/102

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


70/102

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


71/102

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


72/102

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


73/102

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


74/102

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


75/102

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.


76/102

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


77/102

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


78/102


79/102

ood

luck wilh your

praclice and

lhank you

9


80/102


81/102

o iew o JJouafzanathStupa

rom

1\_afl jing

{jomp


82/102


83/102

6 NC6

f

M H MUDR

by

H H

Rangjung

Rigpae

Dorje

The

6lh

Gyalwa Karmapa

6


84/102


85/102

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


86/102

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


87/102

&uch is

lhe

specialleachif18

o lhe X..a9 fupa.

Thinkif18

o

which.

emulale

y

forefathers

6


88/102


89/102


90/102

GL ARY f NAME AND

TERM8


91/102

.9Lmita6fta

Butft{fta

of

a previous

aeon

from

another

planet

Buaafta enli


92/102

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


93/102

Samsara

lhe condilioned mind

Sliantideva uddhisl masler and aulhor

Sliinnay

calm

abiding

medilalion

lhe firsl slage

o ipasliyana

insighl

medilalion

lhe second slage

9


94/102

OTHER

RELIGION TITLE

FROM

PILGQIM8 BOOK

HOU8E

THE

M E ~ A G E

f

BUDDHA


95/102

3y

A.

lf%&a

What

is

lhe secret of Buddhism's influence on lhe mind

and

lhe

im58ination

of

humanity for over

two

thousand years? Does it awaken some Ions neslected chord of

lhe human heart? Does it touch

some

secret sprifi8 deep in lhe depths

of

lhe human

soul?

This

volume

brinss toselher lhe ideas

and

tenets

ofBuddhism, interpreUns lhem

in lhe liSht of lhe fundamental

principles

of human life as well as in lhe liSht of lhe

latest science

of

lhe human mind.

Paperback.

P58es:

'238

Price:

UC

6 00

IC BN

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C>ea/Air 1 50/9 00

B U

D D H I ~ M

I

T ~

E ~ E N

E A

ND DEVELOPM

ENT


96/102

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

ther teach

ifi lall over the

world

,teachifi

lthat may b

e called

'mystic

al'.

The

present

reprint

,

which

w

as

the

first co

mprehensio

n

wo

rk

on

B

uddhism

in

Ef18lisli

represents

authors

lectures de

livered al

L Peters

Hall. Oxfor

d. and

covers

the

whole

r8f18eofBudd

histtholJ8h

l

Paperback

. Pages:

2

12

Pric

e:

U ~

c

5.50

i f 8 :

a/

Air

c

1.00/8.00

ORACLE

AND

DE

MON8

OF TIBET

TilE CULT

AND IC

ONOGQA

PHY OFTilE

TIBET N


97/102

P

QOTECTIV

E DIETIE

J_y

Qene e

e b ~ ~ k _ y

ojkowitz

T

his

b

ook

is

a slu

dy of lhe Tib

elan

pro

lecUve dieUes. lh

ose 8ods

worshipp

ed

by

lhe

Tibelan

s

as

pr

oleclors and

8u

ardians of Buddhis

m. Il del

ails lhe

classifica

tion.

a

ppearance

and allri

bules of l

hese 8ods

(lheir ic

ono8raphy

) and ho

w lhey are

worshipped

lhroll8h

sacrifices.

offerifi8s.

ceremonies.oracles.

feasts.

prophetic

lrances.

rilual

danc

es.

b

lack

m8

8ic and

wealher

-makifi8S.

Hardb

ack. PB8es

: 666

Price

U 2

0 50

h

ippin8: & a/A

ir 4.00/

25.00

Paperback.

PB8es: 666

Price:

U 18 00

hip

pifi8: & a/A i

r 4.00/23

.00

THE LIFE f MILAREDA

frBncfJfBled

b)'

Wfua J8 p hafUIJ8pll


98/102

This

is

lhe

illuslraled

biography

of

Milarepa.

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

also

a

powerful

and graphic

fold

lale.

full

of

magic.

disasler.

feuds.

deceptions

and

humour. Milarepa is a holy bul captivatingly human

ftgure

who developed

from

a

averaging black

magician

o a supremely powerful yogin, pointing lhe way

o

spirilual

liberation and complele selk-knowledge.

Paperback.

Dages:

220 Price:

U

7.50

I BN

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&tiAMBtiALA

y Nichofag Qoerich


99/102

&hambhala

is

the

ma lt

sacred word

o

Asia.

It

means

the

8reat

Advent

or

New

Era and represents the hope

that pulsates throu8hout

all Asia

in a

new Renaissance

o the

&piril.

It is this

&pirit

o

Asia that Professor Qoerich reproduces in his new

book.

Atler

prolof18ed

travel

in

many parts o India

and

Tibel.

he has

8athered

to8ether what he

had heard and seen and now

interprets it for lhe

modern reader. Not only

admirers

o

Professor Qoerich but

also

all who deli( ,ht in beauUful. inspirin8 wriUn8

will

want to

read

this book.

Paperback.

PB.8es: 316

Price: U&

8 00

l&BN 81-86880-05-4

&hippif18:

&ea./Air 1.50/7.50

PRAJNAPAQAMITA

IN TIBETAN U D D H I ~ M


100/102

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:

U ~ 6.50

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81 851232 05 4 ~ h i p p i f 8 : &a/Air 2.50/10.00


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


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

I ~ N 81-7303-122-3

shamar rinpoche meditation

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