tonglen.meditation

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.Now we are being told not to even think of anyone's faults,and particularly not those of dharma practitioners and our owncompanions on the path.It is tremendously refreshing for the mind tosimply drop this habit.When we do observe a fault, what should we do? Regardless of whetherwe are hunting for faults, they can simply present themselves, as if fromthe other person's side.An intelligent response is immediately to checkthe extent to which we are projecting our own faults and past conditioningonto the other person.This is especially effective if we are imputing somemental fault, such as pride, arrogance, or thoughtlessness, upon thisperson.When we see faults in others, especially mental faults, let us first simplyacknowledge that we are making an assumption rather than a necessaryinference.It may be accurate, and it may not.Even such ostensiblyunwholesome actions as slander, lying, or harming others physically mayin fact be appropriate if the motivation is compassion.A parent, forexample, may need to punish an unruly child in order to teach a lessonthat will prevent the child from coming to grief later on.The word here iscaution.Stand back from judgment, and certainly do not dwell on thefaults of others.Doing so is a very unpleasant affliction of our ownminds.Tonglen Chapter 663This applies also to our relationship with a spiritual mentor.The greatWork on your greatest imperfection first.scriptures of the Bodhisattva path encourage us to look upon our teacheras if he or she were a Buddha.Note the precise phrasing, whichWork On The Stronger Disturbing Emotions First - JKunderlines the difference between this sutra practice and tantra: Lookupon the spiritual mentor as if he or she were a Buddha.A Buddha has noExamine your personality to determine which disturbing emotions arefaults, no obscurations, no distortions, no afflictions.In practice, thisstrongest.Concentrate all dharma practice on them in the beginning, andmeans that whenever we see a fault in our spiritual mentor, we should besubdue and clear them away.willing to consider that what we see may actually be a projection of ourown mind.To realize this is a tremendous boon requiring continual practice, and weshould apply it to ourselves as well as others.When we start to belittleourselves for our own faults, recognize that they are simply afflictionsobscuring our own essential purity and our capacity for full awakening.These temporary distortions are not who we are, and we do have themeans for overcoming them.This is what Buddhadharma is all about: thedispelling of distortions and obscurations.If we can develop a sympathyand gentleness towards ourselves - not complacency but self-love in thebest sense of the term - then, when we see faults in others we can transferto them the wisdom we have acquired internally.Even if a fault seemsquite blatant, instead of responding with agitation and intolerance, we canrecognize it sympathetically as an affliction similar to those we sufferourselves.Rather than disparaging the sufferer, the yearning can theneasily arise out of kindness: "May that person be free of this fault, whichso evidently brings unhappiness to them and to those around them."Don't Think About The Affairs Of Others - JKDo not think about other people's affairs: in general, the faults of anysentient being, but in particular, the faults of anyone who has entered thepractice of dharma.Rather, think:Seeing this fault is due to the impurity in my own outlook.Such a fault isnot in this person.I am like those people who saw faults in Buddha, theenlightened one.Thus, terminate this faulty attitude in your own mind.Tonglen Chapter 664Training, meditative quiescence, bodhicitta, or the realization ofAbandon all hope of results.emptiness, an awareness of the benefits as well as the potential problemsand their antidotes provides us with a clear understanding of how toAbandon All Hope For Results - AWengage correctly in the practice.The results will come from correctpractice done with earnestness, a proper level of intensity, and continuityWe can dispense first with some very mundane hopes that are not worthover a long period of time.They will not come faster by anticipating ornurturing at all: the hope, for example, that others might esteem us morelonging for them.highly as a result of our practice, or offer us service or devotion.GesheChekawa identifies other hopes that should not be cultivated: the hope ofGive Up All Hope For Results - JKbeing invulnerable to harm, or the self-centered hope of attaining afortunate rebirth, or liberation, or even Buddhahood, as a result ofGive up the hope of subduing gods and demons by meditating on mindpractice.Most important, we are encouraged not to cultivate hopes fortraining, or the hope that you will be considered a good person when yougreat or swift benefits as the result of practice.try to help someone who has hurt you.These are hypocritical attitudes [ Pobierz całość w formacie PDF ]

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