Alliance harmonieuse du Taichi chuan , du Qiqong , du Yoga et de la Méditation
YOGA TAICHI 91
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Lama Sogyal Rinpoche is the spiritual master of the association RIGPA
Sogyal Rinpoche presents here as a meditation practice that reveals the inner peace.It evokes the blessings that we feel when we come into contact with the nature of our mind.
The teaching of Buddha is vast.The only word of Buddha "includes more than a hundred volumes.In addition, comments and treaties of the great Indian scholars with more than two hundred volumes, not counting all the works of great masters of Tibetan.
Yet the Buddha's teaching can be synthesized in a very deep.I remember the words of my teacher Khyentse Rinpoche:
The Buddha's teaching is both "wide" deep ":" Large "is the approach of the scholar, the pundit and" deep "is the approach of the yogi.
When Buddha was asked to summarize his teaching, he said
"Do not commit any negative action
Cultivate a wealth of virtues
To tame this mind of ours
This is the teaching of all Buddhas."
"Do not commit any negative action" means abandoning all harmful and negative actions that cause suffering for others and for ourselves.
"Cultivating a wealth of virtue" is to take positive action and benefits that are the cause of happiness for others and for ourselves.
However, the most important thing is to "tame this mind of ours".
That's why teachers like Nyoshul Khen Rinpoche often said that this phrase epitomizes the essence of the teachings of the Buddha.
Because if we can realize the true nature of our mind, this is the crux of teaching and our entire existence.
The mind is the root of everything, the person responsible for the suffering and happiness of Samsara and Nirvana.In the Tibetan teachings, we call the mind "the king is behind everything - kun jé gyalpo - the universal principle that directs all.As stated by the great master Padmasambhava
"Do not try to resolve the root of phenomena, rather than looking to cut the root of the mind".
Therefore these words of Buddha inspire me so much:
"We are what we think and what we are arises from our thoughts.With our thoughts we make the world ".
Speak and act with a pure mind and happiness will follow."If only we could remember, keep it in our heart and keep our heart and mind pure happiness really ensue.All the Buddha's teaching aims to tame this mind of ours and to preserve a pure heart and mind.
It starts with the practice of meditation.We allow all our thoughts and turbulent emotions to settle quietly in a state of great natural peace.As stated Nyoshul Khen Rinpoche:
"Rest in natural great peace
This exhausted mind, Beaten relentlessly by karma and neurotic thoughts,
Similar to the relentless fury of pounding waves
In the infinite ocean of samsara.
Leave the rest in natural great peace. "
So how thoughts and emotions they are deposited?If you leave a glass of muddy water stand, without stirring, the soil particles gradually settle to the bottom, allowing the natural clarity of the water occur.
Similarly, in meditation, we let our thoughts and emotions to settle in a natural state of ease.
There is a wonderful quote from one of the greatest masters of the past, which was a revelation to me when I heard for the first time since these two sentences reveal the nature of mind and how to stay there - what is the practice of meditation.In Tibetan, it is very beautiful, almost musical cabbage nyoka my dang na, na chu of my week.This means approximately:
"Water: If you do not agitate, will become clear, the spirit, left unaltered, will find its own natural peace. "
What is remarkable about this statement is that it emphasizes the natural aspect of the mind that allows him to simply be unaltered and without changing anything.
Our real problem is the handling, manufacture and excessive thoughts.A master often said that the root cause of all our mental problems was this excess of thoughts.As the Buddha said: "With our thoughts we make the world."But if we keep our mind pure and let it sit quietly in their natural state, what happens then, when we practice, is quite extraordinary.
In the Buddhist path, the first practice of meditation is "shamatha" in Tibetan shin remain peacefully "or" meditation on peace ".When we begin, it is a practice of mindfulness.
Shamatha practice can be done on an object, stand, or not applicable.Sometimes we use a representation of the Buddha as an object, or, as is found in all schools of Buddhism, we observe the breath, with lightness and attention.
Our problem is that our mind is always distracted.When he is distracted, the mind creates thoughts to infinity.There is nothing he thinks he does.If only we observe, we will realize our lack of discernment, how we let all sorts of thoughts invade us and mislead us.
It became the worst of all our bad habits.We have no discipline and no way to turn our attention to the thoughts of every kind that come, whatever arises, we let ourselves go in a whirlwind of illusions, and we take them so seriously that we end up not only believing but we identify.
Of course, we should not suppress our thoughts and emotions, or we indulge.Our problem is that we indulged in too much thinking, and as a result of mental illness and physical.
Many Tibetan doctors have observed a resurgence in the modern world, disorders caused by disturbances of prana, indoor air.All are caused by excessive restlessness, anxiety, anxiety and thoughts in addition to the rhythm of life and aggression that dominate our lives.
The only thing we need is peace.Therefore we find that merely to sit a few moments to inhale and exhale by letting the thoughts and emotions to settle quietly, can be a wonderful way to take a break.
When one is lulled to inattention and distraction and we thought too, when we get lost in thought, that one raises problems and mental anguish, the antidote is to apply the attention.The discipline of shamatha is to constantly bring to mind blowing.If you are distracted at the moment when you realize, simply bring your mind to the breath.Nothing else is needed.Even ask "How is it possible that I'm distracted" is yet another distraction.
The simplicity of attention, which brings to mind constantly breath will gradually ease.When you try to put a child in bed, he will play with you and if you let it, it will become more agitated and will never fall asleep.We must take in your arms, stay with him, attentive and quiet, and it will eventually calm down.It's the same spirit as restless as it is, bring it back ever again and again, the simplicity of breath.
Graduellement, is déposera l'esprit, il lui-même déposera in.
At first, of course, one can feel a bit self-conscious.It is believed that when observing the breath, there are three separate things: the act of breathing, the breathing, and breathing.
But gradually, as the practice is perfected and our mind settles, the act of breathing, breathing and the breathing become one, and finally, it's as if you had become the breath.
The teachers always stress the importance of not focusing too much when you practice the concentration of "quiet repose".That's why they advise given about twenty-five percent of attention to the breath.
But as you can see, attention alone is not sufficient.When you're out of breath, you end up after a few minutes in the middle of a football match, or playing the main role in your own movie.Therefore twenty-five per cent is sustained and continual consciousness that oversees and verifies that you are always attentive to the breath.We leave the remaining fifty percent of the attention in a spacious relaxation.
Of course, this allocation of attention need not be as precise as these three elements - careful, clear conscience and spacious relaxation - are present.
Be broad is really a wonderful thing.
Sometimes, the mere fact of being spacious enough alone to calm the mind.This spacious quality is the very spirit of meditation is also the basic generosity of meditation.In shamatha, when you can combine this spacious relaxation the attention focused on the breath, the mind settles gradually.
As it settles, something extraordinary happens all fragmented aspects of yourself and settle you find the fullness.Negativity and aggression, pain, suffering and frustration are finally defused.We experience a sense of peace, relaxation and freedom spacious.And there arises a profound tranquility.
As we perfected this practice and that we become one with the breath, the breath itself, as the object of our practice, eventually dissolve and we find ourselves suspended in the moment.
We arrive at a state centered at a single point, which is the result and purpose of shamatha.
Staying in the moment, in peace, is an excellent achievement, but back to the example of the glass of muddy water, if you do not shake the soil particles will settle and everything will become clear.However, soil particles are still there, deep down, the day when you shake it, the soil particles rise to the surface.
As we will seek the stillness, we can enjoy peace and rest, but each time our mind will be somewhat disturbed, misleading thoughts arise again.
Staying in the moment of shamatha not allow us to evolve, and will not lead to enlightenment or liberation.The present moment awareness becomes a subtle subject, and the spirit that lies in the moment, a subtle subject.
As long as we remain in the area of the subject and object, the mind will still be part of the normal conceptual world of samsara.
But with the shamatha, our spirit has returned to a state of peace and stability.Like the image in a camera becomes clearer when you focus, attention centered on a single point of shamatha allows clarity of mind to manifest more.
While obscurations are gradually eliminated and the ego and its tendency to seize begin to dissolve, the "clear view" or "deep insight" of vipashyana, Tibetan Lhaka tung, turns out.
At this point, we no longer need to anchor ourselves in the moment and we can go beyond ourselves, in this opening the wisdom realizing the non-ego.That is what will win and we will release the illusion of samsara.
Consider the impact of this on how we manage thoughts and emotions.To begin with, lacking security and stability, we are scattered and overwhelmed by our thoughts.
Therefore, in the practice of mindfulness, we focus on an object, the breath.
But whatever thoughts that arise, they arise always and only our mind, so naturally that the rays from the sun and ocean waves.
We are now in a state of "quiet rest," things stand, despite having never been separated from us and we are different.There is no need to fear losing our balance or be distracted, no need to impede the rise, now that the opening of the profound view proved.
We became like a rock, facing odds, and not, as before, swept his pen on all sides by a breath.
The only thing to do is keep our conscience clear.
When a thought arises in this state of immobility, if you can recognize this with clear conscience, it will return to dissolve in the nature of mind.
Thoughts and emotions become like the ocean waves, they stand back and blend into the vastness.
We become like the ocean itself broad, spacious and quiet.We only have nothing to do but to keep this clear consciousness.
Of course, this rising risk of destabilizing a beginner to bring back old habits.
The moment that stands is seen as separate from us, we lose.At this crucial time before this becomes a rising thought, we really must keep our conscience clear.We must ensure our clear conscience as a natural reminder keeps us coming back and without which we would be swept.
What I describe here is a process known as immobility, movement and clear conscience (born gyn rig sum).Its significance goes deepening as we reached the steps to produce more and deeper.
As we move forward, and we leave what amounts to dissolve and be released in light of our conscience clear, this only strengthen and prolong immobility, like waves and swirls adorn the ocean.
For the pure consciousness of the clear view and the wisdom that realizes the non-ego, we access the nature of mind.During our growth, we have deep insights into the nature of reality and ourselves, in fact, progressively as the subject-object duality dissolves, we arrive at the non-duality.
When we succeed, we know a state of profound peace.Nyoshul Khen Rinpoche often spoke of the great natural peace - rank shyin shyiwa Chenpo - the deep peace of the nature of mind, peace of Madhyamika, Mahamudra and Dzogpachenpo.As the Buddha said,
"Nirvana is true peace."
When one reaches this kind of peace of mind, we discover a vast, a great opening: the clouds are like evaporated, revealing an endless sky and open.
The thoughts and emotions similar to the clouds have dissolved through the practice of meditation, revealing the sky-like nature of our mind.In the sky shines the sun of our Buddha nature, our bodhicitta, the heart of enlightenment.
The sun has two wonderful qualities: heat and light.Its bright light is similar to the wisdom and warmth of love and compassion.
If one asks: "What the mind of the Buddha?"It is simply this: the wisdom and compassion.
And as the teachings say, we all have Buddha nature, we are all Buddhas in the making.The purified mind becomes wisdom and the heart becomes purified love and compassion. Si vous purifiez vos pensées, cette intelligence pure, non souillée par l’ignorance, est la sagesse. Quand les émotions sont purifiées, elles s’élèvent en compassion.
Si l’on demande : " Qu’est-ce que l’esprit du Bouddha ? " C’est simplement cela : la sagesse et la compassion.
And as the teachings say, we all have Buddha nature, we are all Buddhas in the making.The purified mind becomes wisdom and the heart becomes purified love and compassion.If you purify your mind, the pure intellect, unstained by ignorance, is the wisdom.When emotions are purified, they rise in compassion.
Thus, by this practice, we can understand the profound purity of the nature of mind, this great peace was talking about the Buddha during his enlightenment, there are over 2005 hundred years under the Bodhi Tree in this place now called Bodhgaya.These first words were:
Deep peace, natural simplicity, brightness non-composed ".
With these words, often said Khyentse Rinpoche, the Buddha proclaimed the heart of his awakening, which is the state of Dzogpachenpo, the Great Perfection.
It is this deep peace that we seek to achieve by doing.In fact, "tame this mind of ours" is fully accomplished when we realize.
See how when love inspires us and moves us, we find ourselves completely helpless.Similarly, when we realize the nature of mind through this practice, it defuses and dissolves the thoughts and emotions common.
Then an immense compassion and love shine through us, just as the sun lavishes its warmth.
Once we connect to the purity of our inherent nature, our Buddha nature, our basic goodness - our good heart - turns out.Tenderness, compassion and love emanate from us simply.So you're quite in touch with yourself, but also with other.You feel a real unity.There is no longer any separation between you and other.There is even more separation between the different aspects of yourself.
Too often the barriers and problems are our own making.We are at war against ourselves.Through this practice, the grip of the ego is relaxed and our tendency to grasp evaporates.Thus the conflict, suffering and pain of fragmentation and internal struggle disappear.
For the first time, we can forgive ourselves, fundamentally.
At the same time, expectations, fears and anxieties vanish and with them all these sensations of blockage and closure, the sense of not being in touch with ourselves and others, to be cut off from our own feelings, which forbids us any access to happiness.
That this practice can give us is incredible, and when I hear these teachings of the Buddha, transmitted by the great masters, when I feel their truth in my own heart, for the modest practice I know, I feel their immense blessing.
What is extraordinary is that you can actually experience the truth contained in the teachings.This is not something that rests on the belief or faith, one can enjoy and understand it yourself.
What happens there when you experience the?
You feel the love, compassion and immense gratitude you will be overwhelmed.Your greatest wish is to share the truth and help people, wherever they are, to free themselves from suffering and ultimate happiness to have this, this great natural peace, the peace of Buddha.
Each time you experience this peace in your meditation, even modestly, pray from the depths of your heart as we do in the practice of bodhicitta drawn from preliminary Longchen Nyingthik Dzogchen:
Mesmerized by the sheer variety of perceptions
similar to the illusory reflections of the moon in water
Beings wander endlessly astray in samsara's vicious circle.
To help them find comfort and well-being in light and space that penetrates all of the true nature of their minds,
I generate love, compassion, joy and
immeasurable equanimity of the awakened mind, the heart of bodhicitta.
Your wish is that all beings find peace and happiness in the true nature of their mind.I believe that the twenty-first century, what so many people seek is the truth that is in themselves.Everyone seems to be asking this question "Who am I?"And earnestly aspire to realize their authentic being, beyond the ego-self.
Through this practice, you can begin to experience your true nature, and when you do, your greatest desire is that others come to the same understanding.Because you know that not only shows us that understanding who we really are, but again, it frees us from ourselves.
Having such a practice is, I think he, of extreme importance.We all want peace, we all have a burning desire to feel good, to be a good human being, to have a warm heart and be kind.But often we do not know how to get there.Too many things occupying our minds, our heart seems permanently closed.We are not free, and immersed in all this confusion, this pain and suffering, we can easily lose hope and sink into distress.
However, when we hear the wisdom and compassion in those lessons and we understand they are starting to open the eye of wisdom to open our heart and our minds to our true nature and the nature of all things, we are filled with joy, inspiration and hope.
In practice, we might have a little experience of this peace, but without being able to remain continuously.We fall into our habits and thought patterns that were common to reappear loans.
It's time to be more vigilant than ever, to constantly remind ourselves that this spirit is like a crystal, it is clear and pure.Like a crystal takes the color of the medium on which it is placed, the spirit s identifies with everything that occupies it, if we let him.The spirit itself is completely open, it is beyond the choice of the duality.It may as well be good as bad.
As the Buddha said, "With our thoughts we make the world".We are the architects of our world, it is a source of pleasure or pain: a karmic world of phenomena, shaped by our thoughts and acts.
However, once you've tasted a little bit of that peace, that you had this preview, you'll want to make a firm resolution not to fall into habits.
In the Buddhist practice of confession, which recognizes the negativity and purifies and erroneous act, we speak of the "four powers":
the power of presence, to say the presence of the Buddhas;
the power of regret, that we feel at the thought of causing harm;
the power of the resolution, which is the commitment to never do it again;
and the power of the method that is practical, whatever it is that we do to purify negativity.
In fact, in the practice of Dzogchen, we confess our entire Dharmadatou negativity in the space of all-pervading nature of mind.All negative thoughts are purified in the purity of our inherent nature and darkness is dispelled by the light.By confessing, we resolve not to fall into the darkness of negativity and keep our heart and mind pure.
Now we understand better than ever
"We are what we think".
Everything that rises, rises our thoughts.
With our thoughts we make the world.
Speak or act with an impure mind and suffering will ensue.
Speak or act with a pure mind and happiness will follow..."
However, when you get through meditation to the state of goodness of the nature of mind, everything you say is goodness, all you see is goodness, everything you touch is goodness, because you are the goodness.You are naturally pure, and this can only occur through everything you do, think or say.
When I think of Jamyang Khyentse Chokyi Lodro at Dudjom Rinpoche Khyentse Rinpoche and all the great masters, I wonder: "How can they be so?How is it possible that whatever they do, it is still a boon for people? "
The answer is: because they remain in that state of goodness.This is how they inspire us and give us hope.
When ordinary people see us as His Holiness the Dalai Lama, they take hope in humanity.Realize that there is a human being as good inspires us because we understand that we too can become a human being really good, like it.
The great practitioners, men and women personify the goodness.All they do is beneficial as they remain continuously in this state, through the discipline of maintaining the purity of the mind.they never perverted.Always pure, they act moved by this kindness, and they remain firmly.
Sometimes you really feel in touch with oneself, with others and with the whole universe and we experience a deep inner peace.Whoever is fortunate to have a little experience this inner peace should take immediate resolution to maintain it, not only for its own sake, but for the good of the world.
When in this state, what is extraordinary is that even if you do not do much, your very being is a blessing to others.And this, as long as you preserve the goodness and purity in your mind and your heart, your motivation and your being.
That we are good or bad in appearance, we can receive their blessings.All we can be is just a passenger, all our illusions can be purified because our basic nature is goodness.
The clouds may darken the sky, but we just simply beyond them to realize the existence of an infinite sky that has never been touched by the clouds.
In Dzogchen, we often use the example of the mirror.Our true nature is similar to the mirror: it reflects all kinds of things, but, and this is what is wonderful, the reflections do not contaminate the mirror.Whatever our way of being, our true nature is pure and immaculate.
It is said that we all have Buddha nature, and that's the truth.The Buddhas themselves can not make it better, and we, as sentient beings with all our confusion and our negativity, can corrupt.This means that nothing can touch it and it is immutable: it is uncreated, it is our true nature, it can not be defiled or diminished.This is the unchangeable goodness.