by Shamar Rinpoche Here in Singapore, you tend to perform very often the practice of Chenrezig. Mahamudra meditation can be combined perfectly with it. It is what comes to be known as the joint practice of Mahamudra and Maha Ati. In fact, there is a lineage that is characterized by the practice the two together. I would therefore offer a lesson today about it to enable them to do so.
Generally, in Vajrayana practice, visualization of deities is used as a means of purification that can help us to attain enlightenment in this life. This phase is given the name of "the stage of achievement." Once the deity is absorbed within the practitioner, it will attempt to focus attention on the nature of the mind. The importance of performing this meditative practice is certain because it can determine what will happen at the time of death, leading to happen if the illumination occurs immediately.
The practice of Mahamudra and Maha Ati are one and the same.
Ultimately when combined practices of Mahamudra meditation exercise its influence in the process of dying, while the practice of Chenrezig will do in life. The expeditious
both right now will facilitate the attainment of enlightenment during the bardo (intermediate state after death). Vajrayana
In practice we can distinguish two stages: the first is known as the developmental stage and the second as the implementation or absorption. The first stage purified
birth in samsara. The second purify the process death. Thus, everything is purified and enlightened.
Just the simple visualization of Chenrezig for purifying the mind go slowly and therefore no longer necessary for much longer reborn in samsara. In contrast to a body or a common life, the manifestation of Chenrezig does not arise from dualistic mind of negative karma, an emotion or an ego but springs from the compassion and aimed at the liberation of all sentient beings . Thus we can say that one aspect (the manifestation of Chenrezig) is the method and the other side (your body or your life) is the goal.
After the manifestation of Chenrezig created during meditation is absorbed within the practitioner, while he himself disappears. Then and only then can move towards the meditation of Mahamudra.
The proper practice of meditation Mahamudra requires precise knowledge about the nature of mind. The mind is neither form nor matter, neither exists as a kind of physical body. Is a continuous flow of thought patterns as they emerge, disappear follow one another in quick succession.
This means that one thought leads to another and so on.
The origin of thought lies in the mind and constitute the illusory aspect of it.
flow are countless and just like that hace el agua de un río que se renueva a cada instante. De igual manera, la mente presenta nuevos pensamientos momento a momento..
En su apariencia más superficial, todos nuestros pensamientos son diferentes, pero atendiendo a su naturaleza todos ellos son lo mismo. Así es la naturaleza de la mente. A diferencia de la materia, tiene la capacidad de comprenderse y clarificarse a sí misma. Es pura consciencia y tiene el poder de conocer y sentir. Cada cosa que se ve, se oye o se siente es en primer lugar procesada por la mente que tiene el poder de conocer de comprender , de darse cuenta y de crear consciencia. Pero los pensamientos, en si mismos, son todos uno y de idéntica naturaleza.
Son todos ellos una ilusión al igual que un espejo reflecting whatever is put before him. For example, if 100 people stand in front of you, he would restore the image of each, but none of the faces reflected there really. All the thoughts that pop into mind are the faces in the mirror. Every thought depends on its purpose, if there is no object, no thought. When the mind focuses on an object, a thought emerges, but it's like a mirage. Whatever you feel, hear or see through your eyes, immediately becomes a thought. But in reality, such thinking has no intrinsic existence.
Neither can exist by itself because they depend on their subject. Now, this is similar to when I look these two gentlemen who are before me. One has a white beard and the other not. At this time, their presence raises two thoughts in my mind. But they have no real existence, are simply an illusion. The minds of men are full of thoughts related to external phenomena and this creates much confusion.
realize the true nature of mind free from dualistic thinking. Dualistic thinking when we touch, we look at something, or even QUAD imagine something: for example, I can imagine this lady that I have faced with the same beard he has this other man. Why I can do this? For my imagination depends on things there and my mind can always think of something that exists.
Every time we think about something we do in a dualistic way. The stadium lighting occurs when the mind is completely free of dualistic thinking. In this state, the mind can never be confused.
This is the correct vision or proper understanding of the nature of mind.
therefore maintain correct vision as support for meditation and focus our mind itself. There are two ways to do this:
one hand, we observe the mind, that is, see how there or is there. Instead of allowing the mind to be distracted by external objects, the focus on itself trying grasp its nature. If we examine each of our thoughts, to see its real existence, and ultimately come to realize that there is not a single thought. This is one way of approaching the apprehension (understanding) the nature of mind.
On the other hand, we can rest the mind itself and keep it free of thoughts, focusing on nothing but maintaining that consciousness.
There are two ways to use the approach of mind and can be used interchangeably. Sometimes, if there is boredom during practice to rest and keep no more that awareness of the mind can be changed to a more analytical examination. To this end, is, to first create a sensitive mind like anger. Often, a good practitioner uses his emotions as an object of meditation. Emotions are very sensitive and it is easier to care about them. This allows, no doubt, examine best to achieve a first-hand experience of their true nature. Ultimately, we realize that do not exist. In this way the emotions are helpful. It is for this reason, meditators, instead of leaving the emotions, use them as an object of attention in meditation. This attitude does not lead to increase them, but on the contrary, makes them disappear. Is sensitive and any emotion can be used for meditation analytically and the result you get is the experience of a clear and empty consciousness, the true nature of mind.
This is what meditation vipassana "and its practice becomes enlightenment. The different levels of Vipassana meditation are explained in the Mahamudra, which is how they called. There are many books on "Mahamudra" that provide information about vipassana meditation and applies to all types of Vipassana meditation are the same in essence.
"Semngo" is the Tibetan word that means meditation. "Sem" means mind and "ngo" face. "Semngo" means the "nature of the mind" or "meditation on the nature of mind. "Focusing our attention on the mind itself will discover their true nature. When there is the purification of the mind the illusory aspects of it disappear naturally. And for this purification to happen the mind must be free of thoughts and focused itself.
There is a method as a shortcut to do first is the practice of Chenrezig. This practice is a powerful method through which condensate is accessed "Semngo" the state of achievement of the mind. "Semngo" is very shallow. Dharmakaya is "Semngo." Semngo practice is how to develop / perform the Dharmakaya. The Dharmakaya is within Semngo. bhumi level of Bodhisattva we get depend on the degree / level attained Semngo. The full realization of Semngo supposed to reach enlightenment or Buddhahood.
When we practice "Semngo" or any other practice, discipline is very important because it helps us not succumb to the obstacles. At this level, be careful posture / sitting for meditation accurately observing the teaching on the seven points to consider on the correct posture. For Semngo meditation, for example, rest your hands on your lap with your right hand over left and both thumbs touching online to each other at their ends. The back is at a slightly elevated level relative to the plane and knees resting on a lower level. The spine must be straight and stomach some subject and a slightly curved inward. This helps give strength and clarity to the mind. Eyes, but do not look up at an angle slightly tilted downwards. The mouth remains closed and breathing gently takes place primarily through the nose. In regard to the placement of the legs can take either the full lotus position, while the half-lotus, or otherwise, with his left foot in and right out along the lines of Green Tara.
Another important consideration with a view to promoting the practice of meditation is food. It is advisable to eat in moderation. Imagine that the stomach is a box or container. Well, 2 / 3 could be filled with food, but the remaining 1 / 3 should remain empty. In summary overeating is not good because it hinders meditation. Nor is it advisable to eat after 1.00 pm. because it causes drowsiness. This is the reason why the monks do not normally eat (some would not drink) after 1.00 pm. Try to observe the above discipline.
People who are accustomed to eating a lot can follow this discipline for one or two days, and will not be hungry. Have to be patient and take them around a couple of days to get used to new eating habits. If you feel too hungry can eat some fruit or something light. Hunger is not really a problem. Not really a pain and should not be given much importance. From the social point of view tend to think that one should eat or else will be hungry. Hunger is seen as a suffering that no one has to bear. Actually a little hungry is no problem. Of course you have nothing to eat is terrible, but it is experiencing a slight feeling of hunger. A proper diet is very important for meditation.
If the practice of meditation so any problems the resident here will guide Rinpoche .
The result of meditation really depend on how diligently practiced. The more you practice before you get used to it.
The mind is pure, naturally pure, and the mind is empty. On the contrary, we are deeply rooted habit of creating thoughts and therefore must replace it. When the mind is stable and not think too much, we develop a new habit: to focus the mind on the nature of the mind, the open mind to see the nature of the mind.
And so the mind does not appear to be boring or dull but full of wisdom.
Meditation does not require a special schedule, morning or afternoon are good that the mind is always with us. The schedule does not affect the mind.
course to be sleeping, working, etc ... but every time I have free time let's use it for meditation. In this way they will progress quickly. Tibetan Buddhism
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