法王新闻 | 2018年03月
時間：2018年03月02日 2nd March., 2018 20:00-20:30 CET
At the request of Karmapa Foundation Europe, His Holiness the 17th Gyalwang Karmapa will begin a regular set of teachings online so that we can all study and practice together where ever we are. We also requested that HH would kindly lead us step by step so that we can learn and practice in a systematic way and eventually can form a curriculum for Dharma Study and Practice that we can use in Dharma Centres as well as non-buddhist groups that like to study and practice Dharma.
His Holiness has most graciously agreed to start a monthly teaching starting from today (2nd March 2018) on Chotrul Dawa, the auspicious day on which Buddha helped countless beings with his display of miraculous manifestations. The date has come as a happy surprise, but also without much advance notice.
However, the teaching will be available afterwards here on the Karmapa Foundation YouTube Channel so that you can listen again. Tonight’s broadcast will be translated live into English, but over time they could be translated in many other languages.
Ringu Tulku Rinpoche
2 March 2018
Thanks to European Karmapa Foundation we started this live webcasting today. I will therefore speak for 30 minutes live.
I think it will be good to do these live teachings also in the future, so that many people can be reached around the globe.
Today I will speak about mindfulness,and in the future we can gradually continue to other subjects.
First of all, in speaking of mindfulness and alertness we have to ask, what are they?
Then the next question is, how are they cultivated.
And then, finally, as a practical matter, how to increase them.
So you could say in a sense that I am going to look at mindfulness and alertness from the standpoint of view, meditation and conduct.
First, as for the view, or context, mindfulness and alertness, circumspection - usually people just say "mindfulness" - is often spoken of nowadays.
If we look it up on Google, we find out that there is more and more talk of mindfulness and less and less of Buddhism per se.
The practice of mindfulness and alertness is very important for Buddhists.
We could even say the cultivation of mindfulness and alertness includes all forms of Buddhist meditation practice.
Nowadays everyone is in a terrible hurry.
So we need, especially now, to learn to slow down, relax and gain some self-recognition.
Because it is especially hard for us to do these things nowadays.
On the other hand, regardless of what our lives may be, we all have constant opportunities for the cultivation of mindfulness and alertness.
The environment in which these are cultivated does not in a sense matter:
The point is to relax your mind, to bring your mind under your own control.
You can cultivate mindfulness in your automobile on the way to work, it will deepen your feelings and you will get more out of what you are dong.
While working, you can cultivate lucid awareness, by recognizing what you are doing each moment.
When driving to work, you can say, "I am in my car, going to work".
While you’re working, you think, "I am doing this and this work", and so on.
This type of awareness will deepen your sensations, deepen your feelings, and that already is mindfulness and alertness.
When whatever we do is embraced with mindfulness and alertness, we gain great clarity of awareness.
In order to calm down our minds and relax, we need to be able to be undisturbed by external pressure- work or whatever - and our worries.
We need to develop some kind of separation from external conditions in order to cultivate mindfulness.
In order to do this, we need to understand the view and the outlook of mindfulness, but then we need to actually cultivate it in meditation practice.
Meditation starts with a cultivation of tranquility.
And about this type of meditation in particular, we have a saying:“Meditation is not meditation, it is familiarisation.”
Which means that the state of tranquility is a state in which your mind has become familiar with, used to and comfortable with a state of peace.
There are many methods by which we can stabilize tranquility.
But first, in order to cultivate mindfulness, we need to relax our mind.
We can therefore prepare for meditation by doing whatever soothes and relaxes our mind, sometimes listening to music, and so on.
In short, we want to free our mind from as much stress as possible.
However, we do need to make a distinction between the way many people now seek to avoid or remove stress, and a practice of meditation.
Many people seem to use external material means to reduce their stress.
But meditation is different from that, because it is internal.
It does not depend on externals, but relies upon the power of our own mind.
The most common basic meditation technique is to rest your mind on your breathing.
Be simply aware of the breath going out and coming in.
In that practice, your awareness follows with breathing.
As you breathe out, the awareness goes out with the breath.
As you breathe in, your awareness comes in with the in breath.
In this practice there is no need to alter or change how you breathe.
Simply breathe as you usually do.
The amount of time you spend at this does not matter.
You simply practice this as long as you can.
But if you become uncomfortable or tired, relax.
And don’t follow the breath for a while.
And then return to the breath once you are again relaxed.
The point is to develop a state of peace and calm in your mind.
If I may use the analogy of a body of water, it is like causing a vast lake to become free from waves.
it is important to practice this tranquility mediation at least once a day.
The time at which it is practiced doesn’t matter.
But I think in the early morning, before leaving for work, there is a good time to practice.
Alternatively, you can also practice this meditation once you have reached your work place, before beginning your daily tasks, if that is possible.
But if not, the best choice is in the morning before you leave for work.
And it has to be done as daily practice, because your mind needs to get used to being in a state of peace.
In this case, we are using the breath, the in breath and out breath, as a support for the cultivation of mindfulness and alertness.
But once these have been developed, we should then apply them to other activities, the post-mediation actions, like eating, walking, and eventually in everything we do.
In this, it is familiarity that is of the greatest importance.
Simply practicing this once, or one or two hours, is not going to do very much.
On the other hand, if we gain familiarity with this meditation practice, our mind will, I believe, gain the ability
to with stand external stimuli and also our internal emotions and remain in a state of peace.
We use the breath as a focus for developing mindfulness and alertness, but of course the breath does not require our attention.
We do not need to think about the breathing in order to breath, and therefore, when we are following the breath, we are doing so, basically, in a non-conceptual way.
We are simply aware of the breathing as we use it as a focus for our mindfulness, and no particular thought is required.
But there is another type of Buddhist meditation, which is called analytic meditation.
And this means actively thinking about something, as a form of meditation practice.
An excellent first topic for this is impermanence, which is something that we all need to think about.
Impermanence is constant change.
Changes in the world, changes in beings, changes in ourselves, our bodies and minds.
Each change is in fact a new opportunity. And we need to come into recognize each opportunity as it presents itself.
This in turn requires us to be aware of change or impermanence.
We can call it change or we can call it things always being new.
The point is we constantly gain new opportunities, which means we are also always gaining new abilities.
The practice is to analyse this, to learn to identify change and impermanence.
Now this requires the same repeated familiarisation as the previous practice of tranquility.
In this way, there are two types of meditation.
Analytical meditation. which is all thinking, and resting meditation, in which we don’t think, but rest the mind.
It is best to alternate these two types of practice.
If we only practice resting meditation. we will not be able to increase our wisdom, although resting meditation will help us gain peace of mind.
In order to increase our wisdom, we also need analytical meditation.
However, the analysis that we cultivate in Buddhist analytical meditation is different from the sort of thinking or analysis that most of us engage in nowadays,
where we seek to increase our wisdom by looking outward.
In Buddhist meditation practice, in both analytical meditation and placement meditation, we are looking inward.
A lot of people think that Buddhism is a type of philosophy, like modern scientific philosophy.
But it is a little bit different.
In Buddhist meditation we are investigating our own nature, the workings of our own body and mind.
In brief, it is the best to alternate the practice of these two, analytic meditation and resting meditation.
We need both, because, of course, we need to develop wisdom, but we cannot develop wisdom without peace of mind.
If the mind is agitated, wisdom cannot develop.
So, in addition to analytical meditation, we also need resting meditation.
It is important to practice these in alternation.
So I ask everyone to please practice in this way. And it seems that that is enough for today.
That’s why I think I already talked enough but actually that is maybe it's just a little bit of my thoughts,
because today it is kind of test, a little bit of a test.
In the future, if this one is going well, maybe in the future we will do more of this kind of live webcasting, so that many people can listen to - you can say,
to my teaching or my thought.
I think it’s very wonderful to have this kind of communication.
This kind of communication was not possible before.
Even when I was a child, we didn’t have this kind of communication.
Now everything’s changing, Technology is very fast.
That’s why we have this kind of communication,this very sort of advanced technology.
That’s why I think we can have this kind of communication.
It’s very wonderful,and I want to say thank you so very much to all of you.