Category: Buddhism Views: 3456
Training the Mind continued...
The first seven verses of the Eight Verses for Training the Mind deal with the practices associated with cultivating the method aspect of the path such as compassion, altruism, aspiration to attain buddhahood, and so on.
The eighth verse deals with the practices that are directed toward cultivating the wisdom aspect of the path.
Here is a discussion on verses 4 thru 8:
Training the Mind: Verse 4
When I see beings of unpleasant character
Oppressed by strong negativity and suffering,
May I hold them dear-for they are rare to find-
As if I have discovered a jewel treasure!
This verse refers to the special case of relating to people who are socially marginalized, perhaps because of their behavior, their appearance, their destitution, or on account of some illness. Whoever practices bodhichitta must take special care of these people, as if on meeting them, you have found a real treasure. Instead of feeling repulsed, a true practitioner of these altruistic principles should engage and take on the challenge of relating. In fact, the way we interact with people of this kind could give a great impetus to our spiritual practice.
In this context, I would like to point out the great example set by many Christian brothers and sisters who engage in the humanitarian and caring professions especially directed to marginalized members of society. One such example in our times was the late Mother Teresa, who dedicated her life to caring for the destitute. She exemplified the ideal that is described in this verse.
It is on account of this important point that when I meet members of Buddhist centers in various parts of the world, I often point out to them that it is not sufficient for a Buddhist center simply to have programs of teaching or meditation. There are, of course, very impressive Buddhist centers, and some retreat centers, where the Western monks have been trained so well that they are capable of playing the clarinet in the traditional Tibetan way! But I also emphasize to them the need to bring the social and caring dimension into their program of activities, so that the principles presented in the Buddhist teachings can make a contribution to society.
I am glad to say that I’ve heard that some Buddhist centers are beginning to apply Buddhist principles socially. For example, I believe that in Australia there are Buddhist centers which are establishing hospices and helping dying people, and caring for patients with Aids. I have also heard of Buddhist centers involved in some form of spiritual education in prisons, where they give talks and offer counselling. I think these are great examples. It is of course deeply unfortunate when such people, particularly prisoners, feel rejected by society. Not only is it deeply painful for them, but also from a broader point of view, it is a loss for society. We are not providing the opportunity for these people to make a constructive social contribution when they actually have the potential to do so. I therefore think it is important for society as a whole not to reject such individuals, but to embrace them and acknowledge the potential contribution they can make. In this way they will feel they have a place in society, and will begin to think that they might perhaps have something to offer.
Training the Mind: Verse 5 and 6
When others, out of jealousy
Treat me wrongly with abuse, slander, and scorn,
May I take upon myself the defeat
And offer to others the victory.
The point that is made here is that when others provoke you, perhaps for no reason or unjustly, instead of reacting in a negative way, as for no reason or unjustly, instead of reacting in a negative way, as a true practitioner of altruism you should be able to be tolerant towards them. You should remain unperturbed by such treatment. In the next verse we learn that not only should we be tolerant of such people, but in fact we should view them as our spiritual teachers. It reads:
When someone whom I have helped,
Or in whom I have placed great hopes,
Mistreats me in extremely hurtful ways,
May I regard him still as my precious teacher.
In Shantideva’s Guide to the Bodhisattva’s Way of Life, there is an extensive discussion of how we can develop this kind of attitude, and how we can actually learn to see those who perpetrate harm on us as objects of spiritual learning. And also, in the third chapter of Chandrakirti’s Entry to the Middle Way, there are profoundly inspiring and effective teachings on the cultivation of patience and tolerance.
Training the Mind: Verse 7
The seventh verse summarizes all the practices that we have been discussing. It reads:
In brief, may I offer benefit and joy
To all my mothers, both directly and indirectly,
May I quietly take upon myself
All hurts and pains of my mothers.
This verse presents a specific Buddhist practice known as “the practice of giving and taking” (tong len), and it is by means of the visualization of giving and taking that we practice equalizing and exchanging ourselves with others.
“Exchanging ourselves with others” should not be taken in the literal sense of turning oneself into the other and the other into oneself. This is impossible anyway. What is meant here is a reversal of the attitudes one normally has towards oneself and others. We tend to relate to this so-called “self” as a precious core at the center of our being, something that is really worth taking care of, to the extent that we are willing to overlook the well-being of others. In contrast, our attitude towards others often resembles indifference; at best we may have some concern for them, but even this may simply remain at the level of a feeling or an emotion. On the whole we are indifferent we have towards others’ well-being and do not take it seriously. So the point of this particular practice is to reverse this attitude so that we reduce the intensity of our grasping and the attachment we have to ourselves, and endeavor to consider the well-being of others as significant and important.
When approaching Buddhist practices of this kind, where there is a suggestion that we should take harm and suffering upon ourselves, I think it is vital to consider them carefully and appreciate them in their proper context. What is actually being suggested here is that if, in the process of following your spiritual path and learning to think about the welfare of others, you are led to take on certain hardships or even suffering, then you should be totally prepared for this. The texts do not imply that you should hate yourself, or be harsh on yourself, or somehow wish misery upon yourself in a masochistic way. It is important to know that this is not the meaning.
Another example we should not misinterpret is the verse in a famous Tibetan text which reads, “May I have the courage if necessary to spend aeons and aeons, innumerable lifetimes, even in the deepest hell realm.” The point that is being made here is that the level of your courage should be such that if this is required of you as part of the process of working for others’ well-being, then you should have the willingness and commitment to accept it.
A correct understanding of these passage is very important, because otherwise you may use them to reinforce any feelings of self-hatred, thinking that if the self is the embodiment of self-centeredness, one should banish oneself into oblivion. Do not forget that ultimately the motivation behind wishing to follow a spiritual path is to attain supreme happiness, so, just as one seeks happiness for oneself one is also seeking happiness for others. Even from a practical point of view, for someone to develop genuine compassion towards others, first he or she must have a basis upon which to cultivate compassion, and that basis is the ability to connect to one’s own feelings and to care for one’s own welfare. If one is not capable of doing that, how can one reach out to others and feel concern for them? Caring for others requires caring for oneself.
The practice of tong len, giving and taking, encapsulates the practices of loving-kindness and compassion: the practice of giving emphasizes the practice of loving-kindness, whereas the practice of taking emphasizes the practice of compassion.
Shantideva suggests an interesting way of doing this practice in his Guide to the Bodhisattva’s Way of Life. It is a visualization to help us appreciate the shortcomings of self-centeredness, and provide us with methods to confront it. On one side you visualize your own normal self, the self that is totally impervious to others’ well-being and an embodiment of self-centeredness. This is the self that only cares about its own well-being, to the extent that it is often willing to exploit others quite arrogantly to reach its own ends. Then, on the other side, you visualize a group of beings who are suffering, with no protection and no refuge. You can focus your attention on specific individuals if you wish. For example, if you wish to visualize someone you know well and care about, and who is suffering, then you can take that person as a specific object of your visualization and do the entire practice of giving and taking in relation to him or her. Thirdly, you view yourself as a neutral third person impartial observer, who tries to assess whose interest is more important here. Isolating yourself in the position of neutral observer makes it easier for you to see the limitations of self-centeredness, and realize how much fairer and more rational it is to concern yourself with the welfare of other sentient beings.
As a result of this visualization, you slowly begin to feel an affinity with others and a deep empathy with their suffering, and at this point you can begin the actual meditation of giving and taking.
In order to carry out the meditation on taking, it is often quite helpful to do another visualization. First, you focus your attention on suffering beings, and try to develop and intensify your compassion towards them, to the point where you feel that their suffering is almost unbearable. At the same time, however, you realize that there is not much you can do to help them in a practical sense. So in order to train yourself to become more effective, with a compassionate motivation you visualize taking upon yourself their suffering, the cause of their suffering, their negative thoughts and emotions, and so forth. You can do this by imagining all their suffering and negativity as a stream of dark smoke, and you visualize this smoke dissolving into you.
In the context of this practice you can also visualize sharing your own positive qualities with others. You can think of any meritorious actions that you have done, any positive potential that may lie in you, and also any spiritual knowledge or insight that you may have attained. You send them out to other sentient beings, so that they too can enjoy their benefits. You can do this by imagining your qualities in the form of either a bright light or a whitish stream of light, which penetrates other beings and is absorbed into them. This is how to practice the visualization of taking and giving.
Of course, this kind of meditation will not have a material effect on others because it is a visualization, but what it can do is help increase your concern for others and your empathy with their suffering, while also helping to reduce the power of your self-centeredness. These are the benefits of the practice.
This is how you train your mind to cultivate the altruistic aspiration to help other sentient beings. When this arises together with the aspiration to attain full enlightenment, then you have realized bodhichitta, that is, the altruistic intention to become fully enlightened for the sake of all sentient beings.
Training the Mind: Verse 8
In the final verse, we read:
May all this remain undefiled
By the stains of the eight mundane concerns;
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
The first two lines of this verse are very critical for a genuine practitioner. The eight mundane concerns are attitudes that tend to dominate our lives generally. They are: becoming elated when someone praises you, becoming depressed when someone insults or belittles you, feeling happy when you experience success, being depressed when you experience failure, being joyful when you acquire wealth, feeling dispirited when you become poor, being pleased when you have fame, and feeling depressed when you lack recognition.
A true practitioner should ensure that his or her cultivation of altruism is not defiled by these thoughts. For example, if, as I am giving this talk, I have even the slightest thought in the back of my mind that I hope people admire me, then that indicates that my motivation is defiled by mundane considerations, or what the Tibetans call the “eight mundane concerns.” It is very important to check oneself and ensure that is not the case. Similarly, a practitioner may apply altruistic ideals in his daily life, but if all of a sudden he feels proud about it and thinks, “Ah, I’m a great practitioner,” immediately the eight mundane concerns defile his practice. The same applies if a practitioner thinks, “I hope people admire what I’m doing,” expecting to receive praise for the great effort he is making. All these are mundane concerns that spoil one’s practice, and it is important to ensure that this is does not happen so we keep our practice pure.
As you can see, the instructions that you can find in the lo-jong teachings on transforming the mind are very powerful. They really make you think. For example there is a passage which says:
May I be gladdened when someone belittles me, and may I not take pleasure when someone praises me. If I do take pleasure in praise then it immediately increases my arrogance, pride, and conceit; whereas if I take pleasure in criticism, then at least it will open my eyes to my own shortcomings.
This is indeed a powerful sentiment.
Up to this point we have discussed all the practices that are related to the cultivation of what is known as “conventional bodhichitta,” the altruistic intention to become fully enlightened for the benefit of all sentient beings. Now, the last two lines of the Eight Verses relate to the practice of cultivating what is known as “ultimate bodhichitta,” which refers to the development of insight into the ultimate nature of reality.
Although the generation of wisdom is part of the bodhisattva ideal, as embodied in the six perfections, generally speaking, as we saw earlier, there are two main aspects to the Buddhist path-method and wisdom. Both are included in the definition of enlightenment, which is the non-duality of perfected form and perfected wisdom. The practice of wisdom or insight correlates with the perfection of wisdom, while the practice of skillful means or methods correlates with the perfection of form.
The Buddhist path is presented within a general framework of what are called Ground, Path, and Fruition. First, we develop an understanding of the basic nature of reality in terms of two levels of reality, the conventional truth and the ultimate truth; this is the ground. Then, on the actual path, we gradually embody meditation and spiritual practice as a whole in terms of method and wisdom. The final fruition of one’s spiritual path takes place in terms of the non-duality of perfected form and perfected wisdom.
The last two lines read:
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
These lines actually point to the practice of cultivating insight into the nature of reality, but on the surface they seem to denote a way of relating to the world during the stages of post-meditation. In the Buddhist teachings on the ultimate nature of reality, two significant time periods are distinguished; one is the actual meditation on emptiness, and the other is the period subsequent to the meditative session when you engage actively with the real world, as it were. So, here, these two lines directly concern the way of relating to the world in the aftermath of one’s meditation on emptiness. This is why the text speaks of appreciating the illusion-like nature of reality, because this is the way one perceives things when one arises from single-pointed meditation on emptiness.
In my view, these lines make a very important point because sometimes people have the idea that what really matters is single-pointed meditation on emptiness within the meditative session. They pay much less attention to how this experience should be applied in post-meditation periods. However, I think the post-meditation period is very important. The whole point of meditating on the ultimate nature of reality is to ensure that you are not fooled by appearances can often be deluding. With a deeper understanding of reality, you can go beyond appearances and relate to the world in a much more appropriate, effective, and realistic manner.
I often give the example of how we should relate to our neighbors. Imagine that you are living in a particular part of town where interaction with your neighbors is almost impossible, and yet it is actually better if you do interact with them rather than ignore them. To do so in the wisest way depends on how well you understand your neighbors’ personality. If, for example, the man living next door is very resourceful, then being friendly and communicating with him will be to your benefit. At the same time, if you know that deep down he can also be quite tricky, that knowledge is invaluable if you are to maintain a cordial relationship and be vigilant so that he does not take advantage of you. Likewise, once you have a deeper understanding of the nature of reality, then in post-meditation, when you actually engage with the world, you will relate to people and things in a much more appropriate and realistic manner.
When the text refers to viewing all phenomena as illusions, it is suggesting that the illusion-like nature of things can only be perceived if you have freed yourself from attachment to phenomena as independent discrete entities. Once you have succeeded in freeing yourself from such attachment, the perception of the illusion-like nature of reality will automatically arise. Whenever things appear to you, although they appear to have an independent or objective existence, you will know as a result of your meditation that this is not really the case. You will be aware that things are not as substantial and solid as they seem. The term “illusion” therefore points to the disparity between how you perceive things and how they really are.
Generating the Mind for Enlightenment
For those who admire the spiritual ideals of the Eight verses on Transforming the Mind it is helpful to recite the following verses for generating the mind for enlightenment. Practicing Buddhists should recite the verses and reflect upon the meaning of the words, while trying to enhance their altruism and compassion. Those of you who are practitioners of other religious traditions can draw from your own spiritual teachings, and try to commit yourselves to cultivating altruistic thoughts in pursuit of the altruistic ideal.
I shall always go for refuge
to the Buddha, Dharma and Sangha
until I reach full enlightenment.
Enthused by wisdom and compassion,
today in the Buddha’s presence
I generate the Mind for Full Awakening
for the benefit of all sentient beings.
As long as space endures,
as long as sentient being remain,
until then, may I too remain
and dispel the miseries of the world.
In conclusion, those who like myself, consider themselves to be followers of Buddha, should practice as much as we can. To followers of other religious traditions, I would like to say, “Please practice your own religion seriously and sincerely.” And to non-believers, I request you to try to be warm-hearted. I ask this of you because these mental attitudes actually bring us happiness. As I have mentioned before, taking care of others actually benefits you.Source Here
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