Dilgo Khyentse Rinpoche

Acest stimabil domn a fost al doilea Guru al lui Matthieu Ricard, traducatorul oficial al lui Dalai Lama pentru franceza. Matthieu a publicat mai multe carti, una cu dialoguri cu tatal sau care e filozof, alta cu un cunoscut astro-fizician, altele despre Dilgo Khyentse, despre Buddhism cu fotografiile pe care le-a facut in toti acesti ani de cand se afla in Asia. Acum de curand a publicat o carte de fotografie pe care nu am rezistat sa nu mi-o cumpar (macar ca de mult nu mi s-a mai intamplat sa iau o carte asa din prima fara sa cuget daca musai tre sau nu). Principiul mi-a placut: omul s-a retras pentru 1 an intr-un ermitaj in Nepal, iar foto-urile pe care le-a facut de acolo sunt. Peisajele sunt ABSOLUT MAGNIFICE!!!!! Iar in plus, toti bani pe care ii castiga din publicarea albumului sunt donati unor centre de copii din India, Nepal si Tibet. El isi petrece timpul atunci cand nu calatoreste la o manastirea Sechen din Nepal. (si e ingrijorat pe buna dreptate de situatia tot mai critica de acolo din cauza maoistilor - si ei nu sunt singurii: Nord-estul Indiei este terorizat de Naxaliti, Nordul Sikkimului de asemenea).
http://www.shechen.org/sub_teachers_dkr.html

Un text despre meditatie in urmatoarele randuri dar cum nu reusesc sa-l editez, iata linkul original: (il gasiti in format pdf)
http://french.freebuddhistaudio.com/meditation/texts

Maha Ati
by H.H. Dilgo Khyentse Rinpoche
The everyday practice is simply to develop a complete acceptance and openness to all
situations and emotions, and to all people, experiencing everything totally without
mental reservations and blockages, so that one never withdraws or centralizes into
oneself.
This produces a tremendous energy which is usually locked up in the process of
mental evasion and a general running away from life experiences.
Clarity of awareness, may, in its initial stages, be unpleasant or fear inspiring; if so,
then one should open oneself completely to the pain or the fear and welcome it. In this
way the barriers created by one's own habitual emotional reactions and prejudices are
broken down.
When performing the meditation practice one should develop the feeling of opening
oneself completely to the whole universe with absolute simplicity and nakedness of
mind, ridding oneself of all protecting barriers.
Don't mentally split into two when meditating, one part of the mind watching the
other like a cat watching a mouse.
One should realize that one does not meditate to go deeply into oneself and withdraw
from the world. In buddhist yoga, even when meditating on chakras there is no
introspection concentration; complete openness of mind is the essential point.
The ground of samsara and nirvana is the alaya, the beginning and the end of
confusion and realization, the nature of universal shunyata and of all apparent
phenomena. It is even more fundamental than the trikaya and is free from bias toward
enlightenment. It is sometimes called the "pure" or "original" mind.
Although prajna (wisdom) sees in it no basis for such concepts as different aspects,
the fundamental aspects of complete openness, natural perfection, and absolute
spontaneity are distinguished by upaya (skillful means) as useful devices.
All aspects of every phenomenon are completely clear and lucid. The whole universe
is open and unobstructed, everything mutually interpenetrating. Seeing all things
nakedly, clear and free from obstructions, there is nothing to attain or realize. The
nature of things naturally appears, and is naturally present in time-transcending
awareness; this is complete openness.
Everything is perfect just as it is, completely pure and undefiled. All phenomena
naturally appear in their uniquely correct modes and situations, forming everchanging
patterns full of meaning and significance, like participants in a great dance.
Everything is a symbol, yet there is no difference between the symbol and the truth
symbolized. With no effort of practice whatsoever, liberation, enlightenment, and
buddhahood are already fully developed and perfected; this is natural perfection.
The everyday practice is just ordinary life itself. Since the underdeveloped state does
not exist there is no need to behave in any special way or try to attain or practice
anything.
There should be no feeling of striving to reach some exalted goal or higher state; this
simply produces something conditional or artificial that will act as an obstruction to
the free flow of the mind. One should never think of oneself as "sinful" or worthless,
but as naturally pure and perfect, lacking nothing.
When performing meditation practice one should think of it as just a natural function
of everyday living, like eating or breathing, not as a special, formal event to be
undertaken with great seriousness and solemnity. One must realize that to meditate is
to pass beyond effort, beyond practice, beyond aims and goals, and beyond the
dualism of bondage and liberation.
Meditation is always perfect, so there is no need to correct anything. Since everything
that arises is simply the play of the mind, there are no "bad" meditation sessions and
no need to judge thoughts as good or evil. Therefore, one should not sit down to
meditate with various hopes or fears about the outcome; one just does it, with no selfconscious
feeling of "I am meditating," and without attempting to control or force the
mind, and without trying to become peaceful.
If one finds that one is going astray in any of these ways, one should stop meditating
and simply rest and relax for a while before resuming.
If, either during or after meditation, one has experiences that one interprets as results,
they should not be made into anything special; recognize that they are just phenomena
and simply observe them. Above all, do not attempt to recreate them as this opposes
the natural spontaneity of the mind.
All phenomena are completely new and fresh and absolutely unique, entirely free
from all concepts of past, present, and future-as if experienced in another dimension
of time; this is absolute spontaneity.
The continual stream of new discovery and fresh revelation and inspiration that arises
at every moment is the manifestation of the eternal youth of the living dharma and its
wonders; splendour and spontaneity is the play or dance aspect of the universe as
guru.
One should learn to see everyday life as a mandala in which one is at the centre, and
free of the bias and prejudice of past conditioning, present desires, and hopes and
expectations about the future.
The figures of the mandala are the day-to-day objects of one's life experiences moving
in the great dance of the play of the universe, the symbolism by which the guru
reveals profound and ultimate meaning and significance.
Therefore, be natural and spontaneous; accept and learn from everything.
See the comical, amusing side of initiating situations. In meditation, see through the
illusion of past, present, and future. The past is but a present memory or condition, the
future but a present projection, and the present itself vanquishes before it can be
grasped.
One should put an end to conceptions about meditation and free oneself from
memories of the past. Each moment of meditation is completely unique and full of
potentiality of new discovery, so one is incapable of judging meditation by past
experience or by theory.
Simply plunge straight into meditation at this very moment with your whole mind,
and be free from hesitation, boredom, or excitement.
When meditating it is traditional and best, if possible, to sit cross-legged with the back
erect but not rigid. However, it is most important to feel comfortable, so it is better to
sit in a chair if sitting cross-legged is painful.
One's mental attitude should be inspired by the three fundamental aspects, whether the
meditation is with or without form, and it may often prove desirable, if not essential,
to precede a period of formless meditation by a period of meditation with form.
To provide for this eventuality many classes of preliminary meditation practices have
been developed over the centuries of buddhist practice, the most important being
meditations on breathing, mantra recitation, and visualization techniques.
To engage in the second and third of these classes, personal instruction from one's
guru is required, but a few words on the first would not be out of place here as the
method used varies little from person to person.
First, let the mind follow the movement of the breath, in and out, until it becomes
calm and tranquil. Then increasingly rest the mind on the breath until one's whole
being seems to be identified with it.
Finally, become aware of the breath leaving the body and going out into space, and
gradually transfer the attention from the breath to the sensation of spaciousness and
expansion.
By letting this final sensation merge into complete openness, one moves into the
sphere of formless meditation.
In all probability the above description of the three fundamental aspects will seem
vague and inadequate; this is inevitable since they attempt to describe what is not only
beyond words, but beyond thought; they invite practice of what is, essentially, a state
of being.
The words are simply a form of upaya, a hint which, if acted upon, will enable one's
innate natural wisdom and naturally perfect action to arise spontaneously.
Sometimes in meditation one may experience a gap in one's normal consciousness, a
sudden and complete openness. This experience arises only when one has ceased to
think in terms of meditation and the object of meditation. It is a glimpse of reality, a
sudden flash that occurs infrequently at first, and then, with continued practice, more
and more frequently. It may not be a particularly shattering or explosive experience at
all, just a moment of great simplicity .
Do not make the mistake of deliberately trying to force these experiences to recur, for
to do so is to betray the naturalness and spontaneity of reality .