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By Lama Zopa Rinpoche

EDITOR'S INTRODUCTION

In the spring of 1997, i used to be doing retreat in a single of the Vajrapani Institute's attractive cabins while I heard that Zopa Rinpoche used to be arriving to wait an FPMT board assembly. That spring, His Holiness the Dalai Lama had given Yamantaka initiation and remark, and that i had numerous questions in regards to the safeguard wheel perform. nearly miraculously, Rinpoche had the time to work out me and that i posed my questions. He spoke back in short, and concluded by means of asserting that others would wish to profit approximately this too, so he might educate it to the practitioners within the region. I marveled on the success of having the ability to listen to the extra wide teachings team atmosphere could provide.

In Rinpoche's usual type, ahead of he taught the safety wheel component of the sadhana, he lined the previous meditations and therefore gave in-depth teachings at the 4 immeasurables, vacancy, and taking demise because the route to dharmakaya. I later transcribed and edited these teachings to create this book.

CONTENTS

Editor's Introduction
1 Motivation
2 Introduction
3 The 4 Immeasurables
4 Meditation at the 4 Immeasurables
5 Dissolving into Emptiness
6 the final word Guru, The Deity, and You
7 Meditation on Yamantaka
8 Emptiness
9 the safety Wheel
10 Dedication
Notes

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Sample text

Another technique to practice when disturbing emotions arise does not involve viewing the object differently but instead concentrating on the nature of your anger or attachment. Focus on that and not the object. If you think about the object, of course your anger or attachment will continue, so instead of looking at the object, just look at your anger or attachment. This will help to stop those disturbing thoughts. Another method is to look at those thoughts as pure, as the dharmakaya. Without a doubt, that will calm anger, attachment, and other disturbing thoughts.

Phenomena are not both eternalism and nihilism; nor are they not inherently existent non-eternalism and non-nihilism. Thus, the true nature of all phenomena is selflessness; emptiness. OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM Meditate on the meaning of this mantra. The nature of all objectsthe apprehended-is pure; it is empty of inherent existence. Similarly, the nature of all subjects, the minds that apprehend, is also pure and unstained by inherent existence. Everything is totally empty.

Phenomena are free from that. For example, when you think you do not have money, you think no money existing from its own side. When you say, "I do not have a job," you think there is no job existing from its own side. " The fourth extreme is similar-something that is non-eternalism and non-nihilism existing from its own side. All phenomena are devoid of that extreme. OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM OM SUNYATA jNANA VA]RA SVABHAVA ATMAKO HAM The meaning of the mantra is this: pure, SARVA DHARMA HAM 10 SVABHAVA is all phenomena, means this is me.

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