About Shang Rinpoche

Rinpoche’s spiritual pursuit began at a very young age and has spanned many years, in which he received lineages of all four major Vajrayana Buddhist schools—Nyingma, Kagyu, Sakya, and Gelug—from numerous lineage holders and great yogis of our time in India, Tibet, Nepal and Bhutan. Rinpoche has acquired all the necessary empowerments, transmissions, and teachings to become a fully qualified Vajrayana master. Furthermore, Rinpoche is a recognized tulku (reincarnate lama), authenticated by eminent lineage holders and distinguished masters of our time.
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2016年1月18日 星期一

Rinpoche's new book : Key to Awareness

Momentary happiness is akin to a wind-borne cherry blossom
which, when held in your palm, brings a brisk sense of delight,
yet quickly withers. It is also akin to a snowflake floating
down from the snow mountain, falling into flames. It is even
more like a silver burst of fireworks which, though splendid,
immediately fades away.

Someone with wisdom behaves differently than the average
person, possessing special insight into the myriad things
of this world, especially in moments of happiness and
complacency, or when treated preferentially. In such moments,
someone possessed of meditative stillness and wisdom will be
even more vigilant of their degree of awareness from moment
to moment. This is because when one has the upper hand,
meditative stillness must be maintained at all times; a task,
however, which is much more difficult than remaining calm
and collected when problems arise as usual, filling the mind
with worry. (an excerpt from Shang Rinpoche's new book)

In 2013, author Shang Rinpoche began writing daily articles online touching on issues related to everyday life. Many of these articles were repeatedly reposted on hundreds of Chinese-language Buddhist websites. This volume is a compilation of the most consequential of these pieces, interspersed with the works of the 20th-century pioneering Asian photojournalist Lang Jingshan.
Shang Rinpoche has been spreading Buddhist teachings for more than 30 years to students in 25 countries. His talented writing and storytelling style pragmatically weaves Buddhism into everyday life, inspiring readers to look for the key to awareness in their own lives.
This book contains advice on:
- facing difficulties in everyday situations
- how to cultivate a positive attitude
- love and relationships
- developing patience
- Buddhist foundational concepts

Now you can buy from Amazon

Product Details

  • Paperback: 272 pages
  • Language: English
  • ISBN-10: 9869186084
  • ISBN-13: 978-9869186087

How to Get Along with Yourself

Many people have things to discuss with themselves, but don’t know how.

But please, at least give your mind a chance to settle.

I ask you first to carefully observe your mind. Remember that you are the closest friend you’ve got.
In no way are you your own worst enemy or karmic debtor.

It is time for you to become your own teacher, or the friend who knows you better than anyone else.

Allow yourself to let go of all doubts and all things that bind you inside. Sit down and have a serious talk with yourself.

Set this time aside for you and you alone. Give yourself the space to speak openly with yourself about what is really going on deep down in your heart. Take advantage of this rare moment with yourself.

In truth, much of the time your mind is filled with anger rooted in the unconscious assumption that you have been treated unfairly.

Sometimes your heart is restless and filled with a pervasive fear stemming from your constant worry about being unable to accomplish something that you nonetheless must do.

Much of the time your emotions sway between forgiveness and blame, all the while asking yourself why you could have let something like this happen.

For reasons you can’t quite figure out, you often end up inexplicably in a bad mood over something trivial, perhaps the weather, wondering why nothing ever goes right.

Just one sentence or one action and you become preoccupied or start to think negatively, feeling like despite all that you have given, people still don’t understand you.

Out of the desire to put forth your best and most efficient performance in completing a task or anticipating its next step, you work yourself up until you can’t eat or sleep properly, all because you can’t control and deal with your anxiety.

While everyone left and right is telling you how to do this and that, inside you are grumbling and rejecting everything they say, questioning, in your inflated arrogance, what right these people have to push you around.

Then there are those insatiable desires that spring up, desires to buy a luxury home, diamonds, gold and everything that you have been wanting, even though you know you can’t afford them. Your mind goes through all kinds of turmoil.

The above-mentioned are just a few examples of what it might look like if you give yourself a chance to communicate with yourself. You could easily come up with more things to say and more ways to talk. It’s almost like, since your youth, all of these things have been buzzing around in your head, all of these different voices constantly echoing through your brain. It’s just that nobody has taught you how to communicate with yourself and become as close to your mind as that friend to whom you could tell anything. Without this, many people lack self-esteem and self-respect. They take all of their mental garbage and secrets and stuff it deep inside of their mind, where it sits festering, decaying and reeking until they become sick. How is this worth it?
It’s simple: when you find yourself at home and nobody is around, completely clear your mind. All you need is a space to talk to yourself and you can start to work on this. You can get a pen and a blank Starbucks notepad and chat with yourself on paper. You can go to the beach, set up an umbrella and a chair, and sit there in the shade with your favorite drink chatting with abandon about everything under the sun. Believe me when I say that you can make this a good habit and will like it the more you try it. You will become your own best friend. Gather up your courage and let down your guard. Lay bare the weakest, most damaged, most secret parts of yourself, parts that you won’t show anyone else, and bravely bring them all into the conversation. In the vast and borderless world that exists inside, there is no doubt you can treat yourself with warmth and propriety. In this inner world exists only gentle forgiveness; it is without harm. No one is going to get up in arms over a word. No one is going to pick a fight or judge between right and wrong.
Just give yourself a chance to talk. If you’re lucky, maybe you’ll even find the real you. Maybe, in a flash of brilliant insight, you’ll discover that this is what your mind looked like all along.

2016年1月6日 星期三

Quote From Shang Rinpoche

True Zen Meditation: Sitting or Not, Always in a State of Inherent Awareness

In the practice of meditation, many find their minds swirling with delusive thoughts at the outset; or perhaps they fall into a dazed or drowsy state, wholly unaware. This is proof that, generally speaking, their ability to cultivate meditative stillness is tentative and their conviction weak. This is also an indication that their practice of right mindfulness has been momentarily lost. Especially when the weather is in flux and, for instance, the warmth of the sun suddenly appears, or the temperature suddenly drops, the mind easily loses concentration and drifts off, becoming drowsy and filling up with delusive thoughts as soon as one begins to meditate. At this time the the power of our inherent awareness is very frail.
Whether we are sitting or walking, it is important to constantly practice using external conditions and sensations for inward reflection. This is to say that it doesn’t matter if your body is in a state of movement or stillness; all along, you have a very clear and pure mind helping to deal with all situations triggered by both body and environment. If the inherent awareness of your inner mind can observe and understand very clearly, this is also a form of correct mindfulness. If you are able to be conscious of every single act, whether static or dynamic, then over time, all of your drowsiness and disorderly thoughts will automatically be perceived the moment they arise. This is yet another kind of enlightened wisdom. So we don’t need to go out of our way to intentionally change any of our trains of thought or afflictions, as it will be ineffective to intentionally enforce any method to counteract afflictions of the body, speech or mind.

An increasing number of people are interested in whether it is possible to reduce or alleviate their delusive thoughts and afflictions by doing yoga, qigong, or meditation, only to become disappointed by the result. This is because they have failed to first establish a sound understanding of true samadhi (meditative stillness) and the correct concepts pertaining to the elimination of afflictions. So what kind of meditative stillness is free from the restrictions (imposed by the methods) of “sitting in meditation,” “practicing Chan” or “walking meditation?” How can one enter into such a state?
Actually, one can simply start from the basics. At all times and in all places, you must be unaffected by any external conditions. To accomplish this point is also a form of right concentration, since you can remain undisturbed by the differentiating mind. In the very beginning when you undertake this practice, it may be impossible to remove your differentiating mind altogether. This would be considered a kind of indefinite differentiating thought. Sometimes, a small number of people might derive certain sensory experiences from this kind of intricate differentiating mind, however it is very easy to misinterpret this state as being the experience of emptiness. If you have a firm understanding of the foundation of Mahayana, gradually with practice, you will feel your mind entering into a more tranquil state of meditative stillness. This kind of understanding is yet even more firm and concrete. A more advanced practitioner is able to constantly maintain a tranquil mind, and he will be able to see with utter clarity the appearance of his mind which has always existed within himself.

After you yourself are able to see clearly the original nature of the mind, this means you would have no need, regardless of the time or place, to resort to any method for transforming the nature of your mind, as you are already abiding in your original nature. If you continue to practice in this way, your delusive and afflictive thoughts will disappear the moment they arise. This is what it means to be certain in your practice of right concentration.