The Wish Fulfilling Goldern Sun of The Mahayana Thought Training3, Ogólne Buddyjskie
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THE WISH~FULFILLING
GOLDEN SUN
OF THE
MAHAYANA
THOUGHT TRAINING
by
Thubten Zopa
(The greatest simpleton amongst
all the followers of Guru Shakyamuni)
39
MEDITATION
1. We should check within before checking externally
People the world over believe that happiness depends on and is derived from
external factors. The Dharma teaches that everything is created by mind and that to
understand and solve problems we should check within our minds before checking
externally. To do so correctly, we need the various experiences of the Graduated Path
to Enlightenment.
We should look in a mirror to see if our face is clean or not. Then we should
use an effective method, such as soap and water, to clean the dirty face, and not try
to do it by breaking or enlarging the mirror. Since infinite time we have been trying
to resolve problems through external instead of mental methods: it is impossible to
find relief in this way.
2. The posture during meditation
There are seven physical disciplines to be observed while we meditate in the
sitting position. By placing the body in this posture as taught by the great Guru
Marpa, we leave a deep impression on the mind, and this prepares us for the
achievement of Enlightenment in the essence of the Dhyana Buddha, Vairocana
(
Nam.nang
)—the Buddha of the fully-purified skandha of form.
a. The best way to sit is in the full-lotus position (vajrasana).
The buttocks are on a flat cushion and the legs crossed, with the dorsum
of each foot lying on the opposite thigh. If this is impossible, then the
half-lotus position (padmasana)—left foot on the floor and right foot on
left thigh—should be assumed, and if this cannot be done then Green
Tara’s posture—both feet on the floor—is acceptable. In all cases the
right leg is crossed in front of the left.
If we can manage none of these then we should just cross the legs as
comfortably as possible, but our posture should always be respectful as
we are in the presence of the Buddha. Leaning back against the wall, for
instance, is disrespectful.
b. The hands rest lightly in front of the body, the left lying palm upward on
the lap and the back of the right on the upturned left palm. The hands
are open and the fingers together; The thumb-tips meet above the palm.
The arms are relaxed and slightly rounded, and held a little way away
from the body.
c. The back must be kept straight—this is very important. Not only does it
prevent back-ache but also the mind becomes clearer and more alert;
there are less distractions and it is easier to meditate. This is because the
nadis are also kept straight.
d. The eyes should be half-closed, and the gaze should be directed down the
line of the nose towards its tip. If the eyes are completely closed we may
40
become sleepy and sluggish, but we can close them if it is disturbing not
to do so.
e. The jaw is relaxed and the teeth slightly apart. The lips are together.
f. The tip of the tongue touches the back of the upper teeth. This becomes
very useful later in our practice—as the mind is held in concentration the
flow of saliva increases, so with the tongue in this position there is no
need to swallow frequently.
g. The neck is slightly bent forward. But, if bent too much, sinking and
sluggishness will arise, and if kept straight, there may be scattering,
agitation and distraction.
3. The mind during meditation
a. The agitated mind
Sometimes our mind is scattered, unable to hold the object of
concentration and distracted by superstitions (delusions) in the form of
disturbing thoughts and images. To cheat and relax this restless mind we
can use one of two methods.
i. Suppressing all other thoughts, we concentrate fully on our breath:
We breathe in through the right nostril and out through the left,
three times.
We breathe in through the left nostril and out through the right,
three times.
We breathe in and out through both nostrils together, three times.
Having quieted our mind in this way we commence the meditation.
ii. We visualise that our mind is enclosed within a round seed, the size
of a mustard seed (o), which is divided into two hemispheres, the
upper white and lower red, and situated in the central nadi at the
height of the navel. We concentrate on this until our mind is quiet,
and can then commence the meditation.
This is a method used by Tibetan yogis.
b. The drowsy mind
When our mind is sluggish and we experience sinking, unclear or dark
visualisation or lack of energy to concentrate, we can visualise that our
mind is enclosed within a small bean in the central nadi at the height of
the navel. This is then shot upwards through the central nadi, which is
seen as a transparent glass tube, and, like an arrow, is ejected from the
body through the crown of the head. The bean opens and our mind is
released to become one with all-encompassing space. We concentrate on
this for some time and can then return to the meditation.
This is a special technique used by the great Tibetan yogi
P’a.d’am.pa
sang.gyä
.
41
4. Since we always desire to profit and never desire to lose we should understand
the extreme importance of being motivated by the right impulse.
Before trying to perform any virtuous action we should check our mind.
Virtuous actions create Enlightenment and invirtuous actions create samsara: such
actions are created by the mind; therefore, Enlightenment and samsara are also
mentally dependent.
What sort of mind is responsible for invirtuous actions? It is the negative
mind, that which is greedy, ignorant or angry, attached to the happiness of the
temporal life. And so it is this mind that only ties us to continual samsaric suffering
and causes us to fall into the suffering of the three lower realms.
But the mind that is not greedy, ignorant or angry is detached from temporal
happiness, is pure and virtuous. This mind is the creator of supreme happiness, the
utmost, right and perfect Enlightenment; any action it creates is virtuous and the
fundamental Dharma practice.
Many of us have no idea of these vital points in the practice of Dharma, and
the way we practise is by thinking, “I am a yogi, I am Holy, I am perfect.” This is like
being burnt in a fire and running around in it instead of escaping.
For our practice to become a Mahayana practice, it is not enough that the
Teaching is a Mahayana Teaching and that our actions are virtuous ones. We
practitioners must become Mahayanists, and this means our mind must be possessed
by the Mahayana thought—cherishing others while giving up ourselves. If our basic
impulse is involved with the self-cherishing thought, even though it may be one of
detachment from samsaric pleasure, it is still a lower, Hinayana thought.
The benefits of the Mahayana thought (Bodhicitta) are infinite. If this
impulse motivates us to give just one bowl of food to a single animal, the benefits are
incomparably greater than those derived from offering worlds full of jewels to each
and every sentient being with a mind devoid of such motivation.
Therefore, we should check within our mind. If we find we are attached to
and concerned with the comfort of the temporal life, then we should think as follows:
“Since beginningless time this evil thought has been cheating me and causing
me to suffer in the circle of samsara. But now, for once, I have been born human and
have received the perfect human rebirth; I have met the Mahayana Teachings and a
Guru showing them. If I follow this evil thought I shall waste this present precious
chance, and it will continuously cheat me and cause me to suffer in future lifetimes.
Therefore, I should destroy this evil thought completely, making it absolutely
non-existent, and finish with spiteful, deluded, distracted minds forever. I must
make the definite decision that never again shall I allow myself to be controlled by
such evil thoughts.”
Then, breathing out through the right nostril, we visualise that these evil
thoughts are expelled from our body in the form of black fog, passing beyond the
farthest ocean and disappearing completely.
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