[ Pobierz całość w formacie PDF ]
.for a one-year retreat to do the Mind Training.We don't need a specialThe work place provides clear examples, where people we meet all the retreat facility.We don't need a teacher on hand at all times.We don'ttime may be competing with us in the eyes of our employer.Hold these even need good health, let alone abundant food, lovely surroundings, andpeople especially in mind in the context of practice.companions.All these things help, but we can implement the MindTraining in the broadest spectrum of circumstances, without waiting.Sechibuwa provides three other examples in a different vein: our spiritualThere is no ground for procrastination in this practice, no way to ever say,mentor, our parents, and Bodhisattvas.Concerning beings such as these,"I really want to practice Mind Training, but first of all I have to." Allhe says, any evil we do them has very severe karmic results.For thiscircumstances nurture this practice.reason, we owe a special conscientiousness toward these beings.Don't Depend On External Conditions - JKAlways Meditate On Volatile Points - JKHave no regard for conducive or adverse conditions, strong or weakMeditate by skillfully bringing out extra love and compassion for subjectshealth, wealth or poverty, good or bad reputation, troubles or absence ofthat present difficulties in mind training: aggressive enemies, troublesometroubles.If conducive conditions come about, train the mind right then.Ifobstacles, particularly those who act perversely and respond to your helpconducive conditions are not present, then work on the two bodhicittasby making trouble, people who compete with you, casual friends, peopleright then.In a word, don't be concerned with your situation or otherwho are troublesome even though there is no bad feeling, or those withfactors; never let go of your practice of mind training.whom you just don't get along.In particular, avoid anything that willcause trouble with people with whom you have a close relationship-yourguru or your parents, for instance.Tonglen  Chapter 783This Time, Practice The Important Points - JKIn this life, concentrate on achieving what is mostmeaningful.From time without beginning, you have taken existence in innumerableforms, in all of which nothing meaningful has been done.A similarNow Practice What Is Most Important - AWcoincidence of the conducive conditions in this life will not come about inthe future.Now that you have obtained a human existence and met theAccording to Buddhist understanding, our streams of consciousness havepure dharma, you should put the main points into practice in order tono beginning.We have had previous lives, and lives still previous torealize objectives of permanent significance.So aims for future lives arethose.In many lifetimes we were not even human beings, and many ofmore important than aims for this life.For the future, freedom is moreour human lifetimes were not conducive to spiritual practice.We lackedimportant than samsara.The welfare of others is more important thanspiritual teachers, or inclination, or opportunity.We made a living, or weyour own.Of practicing and teaching the dharma, practicing is the moredied prematurely, or whatever: we just got by.We could not devoteimportant.Training in bodhicitta is more important than other practices.ourselves to eradicating the true sources of suffering and cultivatingFurther, intensive meditation on your guru's instructions is moreawakening.Now, in this present lifetime, we have the extremely rareimportant than analytical meditation based on texts.Sitting on your matcircumstance of a fully endowed human life.It is within our reach toand training are more important than other forms of activity.attain full awakening, and whatever we neglect to do in terms of spiritualgrowth in this lifetime is not because of lack of opportunity but simplybecause of an inadequacy from our own side.So now Geshe Chekawa encourages us to practice what is most important.Having encountered something of unutterable value, it would be astaggering loss to shunt it aside and devote our lives to other things as ifwe had not found such an opportunity.Rather than simply devotingourselves to mundane happiness that ripens only in this lifetime, let ustake into account our well the future lives we are now creating.The author encourages us to emphasize practice, above all the cultivationof bodhicitta, rather than book learning.As a contemplative himself, herecommends meditation as the most important of all the many ways ofcultivating bodhicitta.Finally, rather than relying chiefly on textualinformation, he encourages us to look to the quintessential guidance ofour spiritual mentor.He makes another point also.Instead of abandoning a certain region as anunsuitable place for practice and going somewhere else, we should applythe antidotes for our own mental distortions wherever we find ourselves.Inner practice is far more important than the outer environment [ Pobierz całość w formacie PDF ]