0 Bewertungen0% fanden dieses Dokument nützlich (0 Abstimmungen)
66 Ansichten2 Seiten
Dzongsar Khyentse Rinpoche discusses the reasons for practicing shamatha or calm abiding meditation. He explains that we have a basic insecurity about our identity and whether a self truly exists. This insecurity leads us to constantly seek validation and fulfill false expectations, ultimately leaving us without trust or a sense of our own existence. Practicing shamatha meditation can help eliminate this basic insecurity by building confidence and allowing us to appreciate each moment of life.
Dzongsar Khyentse Rinpoche discusses the reasons for practicing shamatha or calm abiding meditation. He explains that we have a basic insecurity about our identity and whether a self truly exists. This insecurity leads us to constantly seek validation and fulfill false expectations, ultimately leaving us without trust or a sense of our own existence. Practicing shamatha meditation can help eliminate this basic insecurity by building confidence and allowing us to appreciate each moment of life.
Dzongsar Khyentse Rinpoche discusses the reasons for practicing shamatha or calm abiding meditation. He explains that we have a basic insecurity about our identity and whether a self truly exists. This insecurity leads us to constantly seek validation and fulfill false expectations, ultimately leaving us without trust or a sense of our own existence. Practicing shamatha meditation can help eliminate this basic insecurity by building confidence and allowing us to appreciate each moment of life.
In many countries and on many occasions Dzongsar Khyentse Rinpoche has taught about shamatha or "calm abiding" meditation as a means to stabilize and focus our minds. Here is an excerpt from the shamatha teaching he gave in Sydney !ustralia. "o begin #ith #e must find the reason #hy #e$re doing shamatha meditation. %asically #e$re doing it so that #e can gain a certain control over ourselves. "his means that #e have no control over ourselves right no#. !nd out of the many different problems that #e face I thin& one of the fundamental anxieties or sufferings that #e experience is that there$s a basic insecurity #ithin us. !nd that insecurity is #hat #e need to destroy or at least understand. "he basic insecurity that #e have is about our identity. !nd more specifically than that #e have this insecurity about #hether there$s such a thing as "I" or "the self". 'o# #e may not as& this (uestion normally but #e do pose this (uestion unconsciously or semi)consciously all the time. "he %uddhist reason for having such insecurity #ithin us is that if #e go on chec&ing our life especially our day)to)day life #e$ll realize that there$s doubt about our existence. *or instance #e introduce ourselves to someone by saying "I$m so and so". +e may print our names on cards or #e may try to achieve a certain promotion or a certain title. !nd more subtly than that #e experience all sorts of extreme emotions li&e passion and aggression. !ll these are actually more than a person becoming passionate or angry at someone else. "he cause of all this aggression and passion is the need to convince ourselves that the self exists that I do exist. %ut still it doesn$t help. Still #e$re constantly insecure. So out of this insecurity #e create lots of false hope and expectations. !nd millions of expectations aren$t really fulfilled. Indeed #e often also experience #hat #e don$t expect. In fact #hat #e don$t expect seems to happen all the time. !nd #hen this &eeps on repeating itself then people begin to lose respect for themselves begin to lose respect for the environment and there$s no trust. So that$s #hy for many of us having a sacred outloo& to#ards someone or something is so difficult to achieve. "here$s no sacred outloo& to#ards ourselves. "here$s no certainty. ,et$s not even tal& about a sacred outloo& as being something to do #ith religion li&e -od or pure soul or anything li&e that. +e$re not even sure of our o#n existence. +e$re al#ays in doubt. .ven though of course #e do pretend a lot of the time that #e exist. %ut someho# #e$re (uite intelligent. +e &no# that #e$re pretending and #e #ant to cover that up. +e don$t #ant to admit to ourselves that #e$re pretending. !nd to cover it up #e do extreme things li&e maybe have an affair or yell at someone. !nd #hen you go through that &ind of extreme emotion it gives you a certain satisfaction that you do exist. !nd you live your life #ith this sort of shallo# satisfaction all the time. %ut it doesn$t actually give you stable confidence in yourself. !nd then #e begin to lose our appreciation of life... I thin& #e should develop a certain appreciation of our life. +hen I tal& about appreciation of life it includes everything. *or example as I eat this biscuit and it goes do#n my throat I should actually feel "+o#/ Incredible/ It$s so good that I can actually eat a little bit of biscuit. "hat$s amazing/" 0ou see it may never happen. *or example #hile I$m che#ing this biscuit #hile it$s melting in my mouth suddenly this roof may collapse and I may die. "his biscuit may never go do#n my throat/ It$s so important to develop this appreciation of our life. !nd shamatha meditation is one &ey a very special &ey to developing this appreciation. So #e have t#o goals no#. "hrough the meditation #e build a certain confidence in other #ords eliminate that basic insecurity that #e have and #e learn ho# to appreciate our moment)by)moment life. "his isn$t really %uddhism it$s a very human thing to do. 0ou can$t say that this is a religion. In fact many shamatha meditation masters often say that the aim of shamatha meditation isn$t necessarily to gain enlightenment in the sense of getting rid of all sorts of emotions and reaching the stage #here you completely abandon all sorts of dualistic phenomena. "he aim of shamatha meditation has nothing to do #ith that. "he aim of it as I #as saying earlier is to gain control over ourselves. !nd by gaining that control #e gain a certain confidence and appreciate our life moment by moment day by day. 1