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95480017 Lama Tharchin Meditating on the Deity

95480017 Lama Tharchin Meditating on the Deity

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Published by: msyan on Apr 17, 2013
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10/05/2013

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Meditating on the Deity
Lama Tharchin Rinpoche
First, we should visualize that the deity is luminous. The luminosity of our visualizationcounteracts the gross perception of our physical flesh and blood body. However, there should not be so much luminosity that the details of the visualization are blurred. Visualize the ornaments, jewels, and silks as precisely as possible. They will uplift us and help us to realize that all phenomena are light and not material objects. Obviously, the deity does not have a flesh and blood body like ours, yet it is not a dead inert image. Aim at encompassing the visualizationclearly yet loosely, like a rainbow in the sky, or a reflection in a mirror. The deity has spirit andvitality. This counters the tendency to grasp at phenomena and materialize or intellectualizeabout them.Secondly, we should be sure that we understand the ultimate meaning of the deity mandala.Otherwise, we will deviate from true practice. This is called "recollecting purity". Withoutunderstanding the symbolism, deity practice is not helpful and does not lead to liberation. For example, focus on the single face as dharmakaya; the two arms as appearances and emptiness,and so forth. The practice of recollecting purity enhances the luminosity and felt presence of thedeity. This in turn enhances the understanding of the implicit wisdom. At the very least, alwaysremember that deity is synonymous with bodhicitta and buddha and that the purpose of deity practice is to purify delusion and increase wisdom.Thirdly, the most important point is that we should make sure someone’s home. By this, I meanthat we must identify ourselves as the deity. This is vajra pride and has nothing to do withordinary pride, who is better than whom, and so forth. The practice of vajra pride is to feelconvinced that I am, at this moment, the wisdom deity with all qualities. If we practice vajra pride, we will eventually actualize ourselves as the deity. We will come to know our identity andthat will be enough. Vajra pride is an interesting practice. When I was in Tibet, I was therespected son of a high lama. I felt special. When I came to India, I lived as a beggar, but I was aspecial beggar because my habit of feeling special was still there. Now, I’m in the West, pretending to be a special lama! My circumstances are changed, but I always seem to project agood image. So throughout my life, it seems that my belief in a good image has been veryhelpful. So, I feel very confident in advising you that if you can adopt the self-image of GuruRinpoche, it will be very helpful to you whatever happens. Now, I would like to say something about integrating these three point of deity meditation.Sometimes you should try to improve your luminosity and sometimes you should work with thesymbolic wisdom. And sometimes, you should just keep it simple, contemplating that you are thedeity and leave it at that.Although the wisdom deity has a name and special attributes, the underlying principle is that thewisdom body comprises or is equal to all the phenomena of samsara and nirvana. So the deity’sform or wisdom body is not just the deity’s body, but it represents everything in phenomenalexistence, including all kayas and primordial wisdoms. Deity is a code word for no limitations.For example, there is a teaching that says a single wisdom body pervades all realms and allrealms are contained within a single wisdom body. This kind of perception or omnisciencecomes from perfecting the creation phase of Mahayoga. There are specific techniques for developing this, such as meditating that the celestial palace is the size of a three-thousandfold

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