In Buddhism there is a fundamental and revolutionary insight that life and death (Saṅsāra or Saṃsāra)and the cessation of life and death are in the mind, and nowhere else. Mind is the universal basis of experience --the creator of happiness and the creator of suffering, the creator of what we call life and what we call death (Sogyal, p. 46).
There are many aspects to the mind, but in the training of the mind, these two stand out:
1.The ordinary mind ("Sem" in Tibetan) which thinks, plots, desires, manipulates, indulges in waves of emotions and thoughts, and which is like a candle flame in an open doorway, vulnerable to all the winds of circumstance.... It is within the experience of this chaotic, confused, undisciplined, and repetitive ordinary mind, that, again and again, we undergo change and death (Sogyal, p.46).
2.The primodal, pure, pristine awareness, or the innermost essence of the mind ("Rigpa" in Tibetan), untouched by change or death, and hidden within Sem. This mind is the nature of everything. In Buddhism it is called "Buddha Nature." This life is a sacred opportunity to evolve and realize it (Sogyal, p. 47).
How can we train our mind, and transform it from the conventional, ordinary Sem to the pristine Rigpa?
The mind is subject to circumstantial pressures; it fluctuates with them and reacts to the impact of sensations. Material progress and high standards of living improve life, but do not lead to a transformation of the mind, the only thing that is capable of providing us lasting peace and happiness (The Dalai Lama: My Spiritual Journey, Stril-Rever, 2010, p. 88). From His own experiences, the Buddha taught us the Path to Enlightenment, and pointed out Buddha Nature within all sentient beings. As humans we must make use of every moment in our life to practice the Path diligently. It is the practice of meditation that slowly purifies the ordinary mind, unmasking and exhausting its habits and illusions, so that we can, at the right moment, recognize who we really are, and what reality actually is(Sogyal, p. 55). Meditation brings the mind home (Sogyal, p. 59).
According to Buddhist teachings, three things make all the difference between meditation as a way of bringing temporary relaxation and peace to the mind, and meditation as a powerful cause for one's own enlightenment and the enlightenment of others (Sogyal, pp. 59-61):
1. "Good in the Beginning": Each time we practice meditation, we begin with an awareness that all sentient beings fundamentally have Buddha Nature, and we inspire ourselves with the motivation to dedicate our practice and life to the enlightenment of all sentient beings.
2. "Good in the Middle": As we enter the heart of the practice, we are inspired by the realization and an awareness that all things are inherently illusory, dream-like or "empty."
3. "Good in the End": As our practice session comes to a close, we dedicate all of its merits to the long-term, ultimate benefits of all sentient beings, for their liberation from the conventional mind or the Saṃsāra, and for their attainment of Enlightenment. On a higher level, you reflect on how you(the practitioner), others (those who you dedicated your practice to), and the very act of dedication, are all illusory or empty.
Those are three sacred principles (the heart, the eye, and the life-force)of true meditation practice to accomplish complete enlightenment (Sogyal, pp.60-61).
Once an old woman came to the Buddha, and asked Him how to meditate. He told her to remain aware of every movement of her hands as she drew the water from the well. If she did, she would soon find herself in that state of alert and spacious calm called meditation (Sogyal, p. 61). Meditation is not a means of running away from the world; it is in fact a direct way to help us truly understand ourselves, and relate to life and the world (Sogyal, p. 67).
Buddhism represents a path of transforming the mind, with the aim to free ourselves from suffering and its cause. Transforming the mind involves first learning to know it, then identifying how it functions, so as to eliminate the three main mental poisons, which are greed (desire), anger (hatred), and ignorance. It is beneficial to analyze the stream of our consciousness and its variations. Understanding the ultimate nature of the mind is the foundation for the realization of the primodal purity of the mind, Buddha Nature. (Stril-Rever, p. 93).
In Buddhism phenomena are empty of intrinsic, autonomous existence. Interdependence is universal. Causality (karma)is the law that governs the world of phenomena. Once we have established the conditions for the appearance of the elements of the phenomenal world, we can proceed to an analysis of the mechanism that creates contrasting states of the mind. According to science, electrochemical processes inside the brain are the source of all our mental experiences. But physiological functioning does not account for experiences of subtle awareness. Buddhism does not restrict consciousness to the brain. Meditation and contemplation induce subtle and profound states of the mind that have the power to modify physiological processes. Consciousness is linked to our physical body, but is not limited to it. Consciousness represents a faculty of clarity and luminority that allows us to perceive and know phenomena by direct apprehension (Stril-Rever, pp. 93-95).
The natural luminosity of consciousness is the antidote to the mental poisons. By cultivating altruism, and compassion, we gradually reduce desire, hatred and pride. We must abandon negative actions, all attachment to ego, and all extremes, opinions, or concepts, in order to attain correct perception of reality. Meditation is the gradual process that acclimates us to a new vision (Stril-Rever, pp. 96-97).
In meditation, just bring your mind home, release and relax. Turn your mind inward. Rest in natural great peace. Let your body, thoughts, emotions, whatever rises, come and go. Do not cling to anything. Do not question or doubt. Just sit quietly and let your mind rest in the nature of mind (Rigpa). You do not need a specific method of meditation. If there is any meditation method and you follow it, it is only the means, not meditation itself. But remember that mind and body are interrelated, and if you create an auspicious condition (the posture of the body and the attitude of the mind), meditation and realization will automatically arise.
Sit as a mountain, with all the unshakable, steadfast majesty of a mountain. It is important to keep your back straight, like a pile of golden coins, so the inner energy can flow easily through the subtle channels of your body. Your eyes should be kept open. Beginners may find it helpful to close the eyes at first. Gradually you may look downwards (an angle of 45 degrees in front of you). If you feel sleepy, bring your gaze up. Your meditation and your gaze should be like the vast expanse of a great ocean. Do not focus on anything. Leave all senses open, but do not let your attachment enter your perception. Keep your mouth slightly open, and breathe mainly through your mouth. Rest your hands comfortably covering your knees (Sogyal, pp.62-68).
Source:
The Dalai Lama: My Spiritual Journey. (New York, NY: HarperCollins, 2010). Collected by Sofia Stril-Rever and translated by Charlotte Mandell.
Sogyal Rinpoche. The Tibetan Book of Living and Dying (New York, NY: HarperCollins Publishers, 1992). ISBN 0-06-250793-1
No comments:
Post a Comment