Short meditation shri mataji,secret admirer,building confidence in a fearful dog - Test Out

Acharya Lama Sönam Rabgye was born in Manang, a district in Central Nepal that borders with Tibet and is mainly populated by Tibetans. Kunkhyen Bengar Jampäl Zangpo meditated in utter solitude for 18 years in a cave situated on a small island of Namtso in Nangchen, East Tibet. As stated in the first verse, the Kagyü Lineage gave rise to the four greater and eight smaller lineages, each of which originated with Marpa, Milarepa, and Gampopa. One day, a Dakini, who manifested as an ugly old woman with a wrinkled face and no teeth, approached Shri Naropa. Upon having merely heard the name Tilopa, Naropa was overcome with intense devotion, dropped everything he was doing, left Nalanda University, and set out to do as the Dakini said. Who was Pänchen Naropa’s foremost disciple destined to uphold the Oral Transmission Lineage? While Jowo Atisha was travelling to Tibet, Lord Marpa was on his way to India and they met.
Having received the specific Phowa empowerment and practice instructions from Mahasiddha Naropa, Lord Marpa returned to Tibet and translated all the texts that he had brought from India into the Tibetan language for the benefit of his disciples, then as well as today. In order to cleanse Milarepa of the negative karma he had amassed, Lord Marpa did not give his disciple transmissions and instructions when the lad found him. Who was Jetsün Milarepa’s foremost disciple who would realize and pass on the tradition perfectly? Gampopa went through a few hardships before he found Jetsün Milarepa, who knew that his foremost disciple would arrive soon. Let me give a short meditation instruction: One sees oneself in ones usual form, in ones body, and visualizes that a little higher and in space in front, at approximately the distance of a cubit, our Root Guru is seated on a throne that consists of a moon-disc that lies on a lotus. Having visualized the lineage masters clearly and being certain that they are present, we imagine that our lineage masters send light to the pure Buddha fields and it reaches all Buddhas.
It is a fact that we are attached to appearances that we perceive and therefore it is of utmost importance to weaken and diminish our attachment and desire for appearances that we perceive and experience and that we take to be real. When contemplating the favourable opportunity of having attained a precious human birth endowed with wonderful abilities that make it possible to practice the Dharma, it is important to gain assurance that since forever one has had the Buddha nature. Let me say that whether engaging in Dharma practice or in daily activities, it is very important to do whatever we are doing gladly and joyfully, especially at work.
When we do our best to face life’s hardships courageously, we have the chance to notice that everything changes. It is also important to appreciate that impermanence denotes a possibility, a chance, and therefore it is not negative. Knowing that good actions engender good results and that bad actions engender negative results makes life easy. The cycle of conditioned existence, samsara, is marked by three kinds of suffering (s dug-bsngäl-gsum in Tibetan).
There is a reason the four contemplations are practiced in the order in which they are presented. The difference between samsara and nirvana is whether or not one is in a state of not knowing, ma-rig-pa, and as a result is driven to act the way one does. When one experiences anguish and pain, empathy arises in ones mind if one remembers or sees that those who are near or far suffer just as much or even more. A good understanding of the four general preliminaries is a foundation for ones practice and is of utmost importance. The specific preliminary practices of Ngöndro consist of taking refuge, Vajrasattva meditation, mandala offering, and Guru-yoga. Taking refuge prepares a practitioner’s mindstream to become a fitting vase for the main set of practices. As we saw in our discussion of Shri Naropa above, Nalanda was the most prestigious university and monastic center of learning in India. Asanga longed to see the future Buddha so strongly that he did not stop meditating Buddha Maitreya for a total of 12 years. For example, in the district where I was born and grew up, villagers didn’t know anything about the Buddhadharma. The practice of Vajrasattva, Dorje Sempa in Tibetan, is carried out in order to purify the mind of the obscurations of knowledge and conflicting emotions. According to Mantrayana, perfecting the two accumulations (that of wisdom and merit) through the step-by-step purification of the two obscurations leads to attainment of the two Buddhakayas, the two form Kayas and the Dharmakaya. This has been a short explanation of cause and result and is intended to encourage you to accumulate merit and wisdom and to purify the two obscurations until complete realization is attained. The fourth extraordinary preliminary is Guru-yoga, which is practiced so that the results of practicing the first three preliminaries become deeper, more subtle, and boundless in their extent. Also, if you have practiced the general and extraordinary preliminaries, then it will be easier to practice the main body of meditation as well as creation and completion meditations.
Question: Why practice Yidam meditation if it is possible to attain enlightenment by practicing Ngöndro? Question: I can imagine the feeling of unconditional love, but I always have the feeling that devotion cannot be unconditional. Once a lady visited me and asked me how she could solve the many problems she had and told me about.
A qualified teacher is someone who needs to have good qualities that surpass those of his students. Another important factor is gaining irreversible assurance of ones Guru-disciple relationship and being free of slightest doubts. Calm abiding meditation (shamata in Sanskrit, shi-gnäs in Tibetan) is the first of the main practices.
The first point that is necessary to follow when one practices meditation is the eight aspects of posture, the most important being sitting straight. There are many objects in the world, almost too many, so when preparing to practice shi-gnäs meditation, one chooses one object.
There are many pure objects, too, but we choose a statue or picture of the Buddha, which is a very beneficial support for our practice. Question: It was hard for me to visualize with opened eyes, because what I visualized moved.
Another method to become aware of the inseparability of ones body and mind is to count ones breathing during formal practice, in which case exhalation and inhalation are counted as one.
A beautiful description Jagadguru Shri Kripalu Ji Maharaj (or Shri Maharaj Ji) follows this introduction. Jagadguru Shri Kripalu Ji Maharaj is affectionately called "Shri Maharaj Ji" by his disciples. The personality of a Rasik Saint relates to the most intimate, loving aspect of God, Radha Krishna. Lama Sönam Rabgye studied Buddhist philosophy at Karma Shri Nalanda Institute for Higher Buddhist Studies at Rumtek Dharma Chakra Center in Sikkim. Due to the blessings that one receives from the Lineage-holders while reciting this prayer with fervent and sincere respect and devotion for them, ones experience and realization of ones formal practice of calm abiding, insight, or Mahamudra meditation will unfold quite easily. They are the three great fathers of the Kagyüpas who passed on four Mahamudra transmissions (bka'-bab-bzhi) to their disciples. According to the tradition, non-Buddhists and inquisitive followers received answers to their questions from university teachers, and so the four best scholars living at Nalanda University were appointed to be guards at each of the four gates of the compound. Having gone through many hardships and finally found Shri Tilopa, he made the request and told him, “Please give me the extraordinary instructions that are the direct introduction to realization of Mahamudra. When Lord Marpa and Jetsün Milarepa, his heart-son, had become inseparable and their minds had merged and mingled, Milarepa had a dream.
Because of the difficult times, people had books and teachings on Buddhism, but they had to speculate on the meaning.
Milarepa’s mother was actually a very strong woman who never let anyone dominate her, so she experienced unbearable suffering at the hands of her cruel relatives and indifferent neighbors and only thought of taking revenge. Instead, the great translator made Milarepa work hard by ordering him to build and destroy a number of towers over a period of many years. We imagine our Guru as Düsum Khyenpa, the first Gyalwa Karmapa, and imagine that we are inseparably united with him. The most important factor is being open and dedicated so that we become a fitting vase to receive the blessings fully.
It is said that as long as one does not feel revulsion for samsara, one will not renounce it – but, it is easier said than done.
In order to become free from the cycles that cause us to experience conditioned existence the way we do, it is of utmost importance to renounce worldly ways.
Appreciating that we have all prerequisites and therefore have the ability to practice the Dharma and attain Buddhahood is very uplifting and encourages us to make best use of our abilities and the many opportunities at our disposal. In this treatise, Buddha Maitreya explained that the purpose of the instructions on Buddha nature are to eliminate five mistakes that impede ones advancement to Buddhahood, the first being belittling oneself. In summary, courage and the determination never to give up or be discouraged are crucial for ones practice as well as in daily life. For example, if one thinks one is in a hopeless predicament and remembers that everything changes, then one can experience hope that the situation will change for the better. When difficult situations arise, it is not helpful to be sad or self-deprecating, because one can become despondent and as a result cannot find a solution. If one realizes the law of cause and effect, ones heart naturally opens for others and one is always relaxed and in a good mood. If one has won a deep and heart-felt understanding of the first three contemplations, then one is prepared to deal with the suffering that samsara always entails and isn’t overwhelmed and distraught when having to face one of the three kinds of suffering. As long as one is in a state of not knowing, the experience of suffering as well as transitory happiness will always permeate samsaric existence.
Furthermore, knowing that any suffering one experiences was caused by ones own past negative actions and knowing that any happiness one experiences was caused by ones own past positive actions inspire one to diligently do ones best to refrain from non-virtuous activities and to act virtuously. If one understands them well, then renunciation of samsara will naturally arise in ones mind and then it makes no difference whether one goes into solitary retreat or lives in the world and associates with people.
A person has become a disciple of Lord Buddha by taking the refuge vows that accompany the ceremony.
No matter which Buddhist meditation one is practicing (whether one is meditating for five minutes, is reciting mantras, or is meditating a Sadhana), one should never fail to take refuge and to give rise to Bodhicitta before one begins. It was through the gathering of the great masters at Nalanda (which was destroyed in the 13 th century) that the Mahayana teachings were able to flourish.
He did not attain any results, though, and thought that he would never be able to accomplish his wish to meet Buddha Maitreya face to face. Just go on, 5 minutes, 10 minutes, ½ an hour every day, whenever you have time, without expectations and with the motivation of Bodhicitta. Even though they didn’t know about the Three Jewels or meditation practice, I experienced that they were Buddhists by nature because of their good motivation.
The two obscurations are the obscuration of afflicting emotions and the obscuration that impedes wisdom.
The Dharmakaya is attained when a supreme practitioner has completed and transcended the ten levels of a Bodhisattva; it is equivalent to complete and perfect realization. The practice of a Sadhana of a Yidam will be easier if one was able to establish a foundation through the practice of Ngöndro. All masters taught that one needs to check ones feelings and be very careful, because often one takes desire as being faith and devotion, which is a grave error. A good student needs to have a good character, be diligent, compassionate, humble, interested, and enthused about receiving, studying, and meditating the teachings.
Earlier we saw that a Dakini appeared to Naropa and told him that he must receive instructions from Shri Tilopa in order to be able to open the treasure and see the inner Guru. It’s not easy finding a Mahasiddha like Naropa, Marpa, Milarepa, and Gampopa in the 21 st century. Then we looked at the prayer that teaches that sincere devotion and deep respect are the head of meditation. A correct posture influences the mind, which makes it is easier to focus ones attention on the object of ones meditation.

If it isn’t possible to sit in the vajra posture on a cushion, then it is all right to sit on a chair.
In case there is no outer representation of the Buddha available to us, then we imagine the Buddha in space before us and focus our attention on this visualization. One should not let ones breath go out too far when one exhales nor take in the air from too far of a distance when one inhales. Having passed all exams with highest distinction and having received the title Acharya, he taught for three years at Karma Lekshey Ling Institute near the Great Stupa of Swayambunath in Kathmandu.
Genuine faith and devotion in the forefathers of the sacred Kagyü Lineage are seen as decisive factors by all practitioners, because they lead to realization of Mahamudra.
Buddha Shakyamuni was the outer emanation of Vajradhara, who continuously manifests the inner Vajradhara in myriad ways.
The four transmissions are the continuum (brgyüd) of the instructions that Shri Tilopa had received from Dorje Chang and had perfectly realized. Their responsibility was to respond to the variety of statements and answer many sophisticated questions that students and visitors had.
Pänchen Naropa transmitted all instructions he had received from his Guru Tilopa to Marpa, who was the first Tibetan to receive the Mahamudra transmissions. A Dakini, who had a turquoise-colored face, appeared to him in his dream and said, “You think you have received the entire transmissions of Mahamudra, but this is not so.
Before looking at his life story briefly, let us contemplate those great masters we have gone through so far for a short while. Her sole wish that her son would take revenge was very, very frantic and strong, so she sold land that was left to her and sent him to learn black magic, which is said to be poor people’s weapon against injustice. When Milarepa finally received the Mahamudra transmissions and instructions from Marpa, he practiced diligently, attained direct realization of the profound teachings in that very life, and became renowned in both Tibet and India as the Yogi Saint. His face is light greenish-brown in color, his hair is grey (he was born with grey hair), and he is wearing the three monk’s robes and the Black Vajra Crown of the Karmapas. The light that has been blessed by the Buddhas of the three times and ten directions melts into the Lamas and then into us and all living beings.
This practice corresponds to the creation stage of meditation and resembles the more advanced practice of Guru-Yoga.
We rest in the experience of being inseparable with our Guru and feel as if milk has been mixed with water. One definitely needs profound understanding of what samsara entails in order to renounce it fully. It is important to deal with the fact that everything changes and to again and again recall that nothing lasts, that everything is impermanent and subject to change.
Impermanence also denotes the possibility to make use of an opportunity to do what one wants to do. This makes everybody happy, which is a result of having contemplated and knowing that karma is true. But, since everything is impermanent, suffering as well as happiness change, too, in a continuous stream of ups and downs.
One point worth considering is that in the absence of suffering and pain, these great qualities would hardly awaken or be cultivated by us.
If one doesn’t understand the four general preliminaries well, then entering solitary retreat in a cave high up in the mountains and far away from civilization is useless. Extraordinary refuge is taking refuge in the inner Three Roots, which are the Lamas of the Kagyü Lineage as they are listed in the prayer as well as the Yidams and Protectors. One arouses and cultivates Bodhicitta by thinking, “Just as I do not want to suffer but wish to be happy, no living being wants to suffer but wants to experience happiness and joy. Asanga gave up, left his cave, and came across a wounded dog that was rotting and full of maggots.
The two form Kayas, the Sambhogakaya and Nirmanakaya, are methods that Buddhas employ in order to help and benefit living beings; they are manifested by supreme practitioners who have attained the eighth to tenth levels of a Bodhisattva.
We request the blessings of our Lama while practicing Guru-yoga with deepest devotion and respect and with an open mind.
The preliminaries are the ground, the foundation, and are not so easy for you to practice, because you are not accustomed to meditation and have no meditation culture.
It’s important to know that one needs all aspects of practice in order to attain fruition. Usually a treasure isn’t left around, but is kept in a treasure-house that can only be unlocked with a key.
Then I recommended that she practice the Tara Sadhana in order to clear away her obstacles, but she did not have the text. Shes-rab is born in ones mind by hearing the teachings, by contemplating them, and by meditating them. The great disciples knew for certain that their most excellent Lamas had truly won control over their own minds and were free. We saw that it is necessary to develop and again and again practice cultivating and increasing sincere devotion and deep respect for our Lamas in order to receive the lineage blessings so that we experience and deepen our realization while practicing the stages of the paths. Furthermore, one should not let ones breathing be too short, rather one needs to allow ones mind to follow ones breath while breathing naturally, and one rests in watching ones breathing. In the simile, when horseback-riding and the horse jumps, ones body and mind also jump - the same with ones breathing. It doesn’t matter, because this is the natural characteristic of the mind, which is always distracted and makes a lot of dream-houses, dream-cars, and so forth.
Then he participated in the traditional retreat at the Great Monastery of the Jamgon Kongtrul Rinpoches, Pullahari Monastery that is situated in the hills near the Great Stupa of Boudhanath.
Let us recite the prayer with openness and with faith and devotion and then rest in meditation for a short while together. Originating from Lord Buddha inseparable with Vajradhara, one master received the teachings from another and, having realized them fully, in turn passed them on to his disciples in a continuous stream of an unbroken lineage that is known as Kagyü.
By having gone through so many physical and mental hardships, Naropa became balanced and, after having received the Mahamudra transmissions from his Guru, was able to spontaneously attain unalterable, direct realization of the true and genuine meaning of the words. Therefore he invited the renowned Indian scholar, Pälden Atisha (who is also known as Jowo Dipamkara Atisha and who lived from 985-1054) to come and clarify the Dharma for the Tibetans. In that moment, doubts arose in Gampopa’s mind, seeing he was a monk and thought that alcohol went against his monastic vow. We should visualize him as clearly as possible so that we are confident that the Gyalwa Karmapa is truly present.
We rest in this visualization, confident that we have received the blessings of all Buddhas and our lineage Gurus.
One needs to earnestly look at conditioned existence and ask oneself, “Is samsara really good? As long as we are not convinced that we have Buddha nature, contemplating the preciousness of having a good human birth will be of no avail. It is also important never to become discouraged, no matter how difficult things might seem to be. For instance, everyone can make use of the many possibilities that naturally present themselves to manifest their indwelling intelligence, wisdom, loving kindness and compassion. By looking at the potential and wonderful qualities that one has, one can find a solution and know how to apply it. What is the difference between samsara and nirvana, “freedom from suffering and pain”? Struggling to hold on to any happiness and to reject any suffering that one may have due to believing in and clinging to permanence contradicts reality. Another positive aspect of suffering is that it protects us from becoming arrogant and proud.
Meditating in seclusion or engaging in daily activities in the world are alike if one applies the four general contemplations and integrates them in ones life. A practitioner takes refuge in the Three Jewels and Three Roots as long as he or she has not attained Buddhahood, which means to say as long as the sickness of conflicting emotions and not knowing have not been completely vanquished in his or her mind.
When taking refuge with ones body by making prostrations, one touches the ground with five parts of ones body, which are ones forehead, two hands, and two knees. It is cultivated by allowing ones indwelling loving kindness and compassion to manifest and by developing it more and more. Therefore we all need to attain the state in which we are free from suffering and pain and in which we experience lasting happiness and well-being. Asanga was so overwhelmed with limitless compassion and wanted to help, but he realized that if he pulled the maggots out of the wounds, then the maggots would die and if he left the worms in the wound, then the dog would die. After 12 whole years of diligent practice, he complained to Buddha Maitreya when he appeared to him.
It needn’t happen right away, but we will see when we experience dying and death, which will come sooner or later. I have seen villagers stay in meditation posture for 2 or 3 days, even for a week, after they died. Of course, we never committed such evil deeds, but if we do anything wrong that we are aware of or not really aware of, we can regret, confess, wish to purify it, and do the Dorje Sempa practice.
There are many different kinds of mandala offerings, which I will not explain here due to lack of time during this seminar. Buddhas and Bodhisattvas on the eighth to tenth levels are alike, but there is still a difference with regard to complete and perfect realization.
One needs the completion phases of calm abiding and special insight meditation, but there are various means to perfect them. For a disciple of Mantrayana, devotion is the key that unlocks the door to the treasure-house in which the jewels of the Buddha’s teachings are kept. I told her that she could buy it in the shop of the institute and bring it along so that I could give her the reading transmission. Furthermore, a qualified teacher needs to have great loving kindness and compassion for his students. Marpa gave Milarepa lots of trouble, but Milarepa never felt that he had a bad teacher and therefore he realized the inner Lama in that very life. They were all on higher Bodhisattva levels of accomplishment and the very advanced disciples had received a prophecy, which is exceptional.
Second, the right hand should rest lightly on the left hand and held directly under the navel or, if it’s more comfortable, the hands can rest on the knees, the right hand on the right knee and the left hand on the left knee. There are many impure objects, like a little stick, or a pebble, or something in ones favourite color, or a nice and soft sound that isn’t loud like rock music. There are a few possibilities when visualizing the Buddha, for instance, having him appear slowly, from the crown of his head to the soles of his feet, and being attentive of each detail during the process. It’s also important to sit in the meditation posture, to feel relaxed, and to allow your mind to be at ease.
When the horse moves slowly and heedfully, the horseback-rider also feels at ease and his or her body and mind relax, being at one with the horse.
If, for instance, you are able to be aware of your breathing until you count to 10, become distracted, and lose track, then repeat the exercise from the beginning until you manage to count 21 in breaths and out-breaths without becoming lost. Scientific studies show that during this practice, at the moment the body lifts up, coherence is maximum in brain wave activity. He has been resident Lama at Kamalashila Institute in Langenfeld, Germany, since 1999 and travels extensively, teaching Buddhist philosophy, rituals, and meditation in European centers regularly. The source of the Buddhadharma is Buddha Shakyamuni, who manifested the inner essence and who therefore was Vajradhara, the Sanskrit name for the Primordial Buddha, translated into Tibetan as Dorje Chang. There were no cars, no trains, and no airplanes at that time, so crossing the icy snow ranges of the Himalayas from and back to Tibet on foot and walking through the heat of North India was quite something. He could not find the name of this transmission in his list, so he was convinced that his disciple was right. It wasn’t easy, but Marpa found Shri Naropa at Pushpahari, also known as Pullahari ( situated near Nalanda University in Bihar). Having reflected the infallible law of karma and having contemplated that he would take birth in a lowest hell, Milarepa sought a means to become free of the results of his actions.

Then we imagine Je Gampopa, who is dressed in the three robes of a monk; he is seated above the Karmapa. During this visualization, in which we turned to the realized saints and requested their blessings, we know that we and all living beings have given rise to the awakened mind of Bodhicitta and still need to realize the true nature of our mind, which is Mahamudra. You work for your living, have friends and kin, and need to learn to practice within the frame of the lives that you lead. The fourth error is taking what is not real to be real; and the fifth error is criticizing those who have the correct view.
If one doesn’t appreciate what one has, then how can one acknowledge that one has a precious existence?
In difficult situations, it is good to remember that neither what one considers bad nor what one thinks is good is permanent, rather that all things lack inherent, permanent existence.
All living beings possess the natural ability to have love and compassion for others, which is the manifestation of their Buddha nature when they do. He thought, “The instructions that my teacher gave me on impermanence are a real benefit for me.
It is necessary to know that any happiness experienced today can turn into suffering tomorrow and any suffering experienced today can turn into well-being the next day. He cut flesh off from his own leg to put the maggots on, but realized that if he pulled the maggots out with his fingers, it would kill them.
It was extraordinary when he woke up at the sight of the wounded dog and authentic compassion arose in his heart. At that time, we can see how strongly we are connected with the inner quality of our mind, which cannot be shared with anyone else. Of course, it is possible to receive our Lama’s blessings in a great variety of ways, but we receive them more quickly when we practice Guru-yoga. Sometimes I feel that some people think a Lama is a person they can marry and then they treat him like a future husband.
He presents nice teachings and meditation instructions that some people actually don’t want.
If a student has very stable and firm trust and devotion in a specific Lama, then merely hearing his name or recalling his qualities touches the disciple so deeply that tears spontaneously come to the eyes or all the hair stands on end.
One settles into the seven-point posture and focuses ones attention on the object that one chose. Should it be easier, visualizing the entire image of Buddha instantaneously is also a means to practice. Just like the horseback-rider and the horse, ones breathing and mind are connected and at one. When you forget and get lost in thoughts, be aware that your mind has become distracted, and return to the practice.
This means that brain functioning is optimum and creates the perfect condition for the frictionless flow of awareness towards the fulfillment of its desire, in this case “flying”.
Acknowledging and appreciating this fact should give us confidence and encourage us to follow these great Siddhas. I assume that you know the life stories of the Mahasiddhas, so I will only give a short account here. Therefore, after he sold land, he had about 150 or 250 gold coins in his pocket and walked to India again to receive this specific Phowa empowerment and the practice instructions from his Guru. He met a great Dzogchen Lama who taught him meditation, but Milarepa wasn’t able to attain any experiences or realizations through his practice. Seated above Je Gampopa we visualize Jetsün Milarepa, Lord Marpa above Milarepa, Shri Naropa above Marpa, Shri Tilopa above Naropa, and Dorje Chang above Tilopa.
The point is recognizing and being careful that appearances and experiences do not overwhelm and cause us to remain entangled in and attached to samsara so strongly, without making use of the opportunity to ever become free.
These instructions are presented so that we develop and increase our self-confidence, courage, and determination to practice the path correctly and so that we do not succumb to the five mistakes that impede attaining Buddhahood.
By acknowledging and appreciating that one has a precious human life and is endowed with amazing qualities, one will be more determined to make best use of ones life. Realizing that everything is impermanent opens our heart and mind for the various and manifold opportunities available to us. He was not sad and depressed when the only thing he owned, his clay pot, broke - it was a great instruction for him. If one is aware of the truth of change, one is less likely to be sad or depressed when one experiences suffering and pain. And that is why the formal practice of taking refuge is carried out by making prostrations.
You have so much knowledge of the Buddhadharma, know the meaning, and if you practice, of course you will be at peace then too.
It is possible to achieve complete Buddhahood through the practice of Ngöndro or through taking refuge.
One needs the right causes and results, first and foremost the oral instructions from a Lama.
When people see a Lama and disciple close to each other in such a manner, then lots of false assumptions are planted in the minds of those persons. A relative Lama is either an ordinary living being who holds the lineage or a Lama who manifests symbolically.
So, it is important for both teacher and follower to look and examine each other carefully, maybe even for 12 or 13 years. Look at your feelings about a Lama you meet precisely and see if you have devotion and if he has better qualities than you, like little pride, much patience, diligence, wisdom, and compassion. These extraordinary reactions are signs that a disciple has genuine trust and perfect devotion in his or her Lama. Keeping the spine straight is a most important point, because then the subtle energy channels in the body will also be straight and the life-force energy that flows through the channels can flow without being constricted.
One doesn’t judge it, because then one becomes restless, but one just gazes at that object and relaxes ones mind on it.
So that tension does not occur, it’s important not to exaggerate by meditating for too long periods of time, rather it is recommended to meditate for a short while, to take a break, and then to repeat the practice. Whether you are engaged in daily activities (like walking, sleeping, eating a delicious ice cream, or having a cup of coffee), your mind, body, and breathing are always present.
During this time, Pänchen Naropa transmitted the entire Mahamudra teachings to his heart-son Marpa Lotsawa, who brought them to Tibet.
If one upholds the pure motivation while engaging in virtuous activities as well as during ones formal practice, then anything one does becomes a seed to attain perfect enlightenment, Buddhahood, and is not to be taken lightly. He couldn’t bear to look at what he was doing, so he closed his eyes, lifted them out with his tongue, and put them on the piece of flesh. This is why Bengar Jampäl Zangpo wrote that the preliminary practices are the feet of meditation - they carry us. Followers have to examine and check whether a Lama is really the right teacher for them or not. It is very important for beginners to practice for a short while and to repeat the practice again and again. Marpa offered his gold coins to Naropa for the special transmission, and Naropa threw them into the sky.
While visualizing all Lamas in the Refuge Tree, we are confident that our Root Guru, who resides above the crown of our head, is indivisible with the First Karmapa.
Of course, sadness overcomes everyone for various reasons and is justified, but the more we are aware of impermanence and our abilities and the more we appreciate opportunities that naturally present themselves to practice the Dharma, the more confident and open we will be. When his tongue accidentally touched the ground instead of the wound, he opened his eyes and there was no dog. The sequence of practice is recommended, because a previous practice makes it easier to practice the next. We need to establish a reliable connection with our Lama and receive instructions from him with which to unlock the door to the Buddha’s profound and subtle teachings.
It would be very good for a disciple to rely on a lineage Lama, because he or she could gradually learn to connect with the inner Lama, who is direct perception of the true nature of all things. Fourth, the shoulders should be level, just as balanced as an eagle when it soars in the sky. And now, let us do a short meditation together by focusing our attention on the Buddha, the pure object. Seeing them land on the ground, Marpa became sad, clamped down a bit inside, and remarked, “The gold coins are so precious to me. Then we imagine that the four greater and eight smaller lineage Lamas surround the Karmapa like huge clouds to his right and left sides. Sincere devotion and deep respect are the means by which we establish our connection to our Lama, who is just as dedicated to his disciples as they are to him.
If this is done correctly, then a student may find that a Lama is the right teacher and a Lama may find that a disciple is a good student.
Sometimes it’s not really easy to help people who have expectations that I cannot accept.
Even though it is almost impossible to find an exceptional master who teaches us like those mentioned above, His Holiness the Gyalwa Karmapa is here and he is our main teacher.
Fifth, it’s often thought that the gaze should be on the nose, but then one gets a headache. The First Gyalwa Karmapa is likened to the sun and his lineage has continued in an unbroken succession to our present Root Guru, the Seventeenth Gyalwa Karmapa, Ogyen Trinley Dorje. Free from the fear of being too near to or too far from one another, mutual devotion and respect that a Lama and his disciples have for each other unlocks the door to the treasure. It’s not possible to see the Gyalwa Karmapa every day and, due to the strict security checks, we cannot talk freely with him.
Rather, the eyes should be half-closed and looking about eight finger-widths beyond the tip of the nose, gazing at the object that is there.
One has to work with that and try to open the door to the treasure, to look at the treasure, and to use the jewels that are the teachings. We need a guide and helpers so that we can work on our practice, and we can recognize whether someone is a spiritual friend or teacher.
Sixth, there should be a slight gap between the lips and teeth that are not held against each other, in which case they would cause a grinding sound. We were always together, but you couldn’t see me, because you still had many obscurations. The tongue should rest against the palate, which reduces salivation and causes one to swallow less often. You had not generated authentic Bodhicitta in your heart and that is why you couldn’t see me. When you progress higher and higher, maybe you can meet Je Gampopa and the Gyalwa Karmapa face to face. If wishes come true, at least we should wish to be like Milarepa, who has no worldly concerns and doesn’t need any clothes or food. All aspects of the posture are important, because the mind becomes stable and calm when the body is relaxed. For example, one is exhausted after having jogged for 3 hours and feels relieved when one stops, sits down on a bench, and rests. Tilopa knew that Naropa was a great scholar and that he was not in need of words, so he gave him trouble and finally the pointing-out instructions.
And while going through so many hardships, Naropa never doubted nor felt less sublime devotion for his teacher, because he knew that Tilopa would show him the treasure of his own mind. They are the prerequisites and the tools that we use while practicing shi-gnäs, lhag-mthong, and the union of both.

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Comments Short meditation shri mataji

  1. Ilqar_Vasmoylu
    More distance to on a regular basis life practice of mindfulness.
  2. Vasmoylu_Kayfusha
    And a buzzing animal life has.