"The_Dalai_Lama_-_An_Open_Heart_-_Practicing_Compassion_in_Everyday_Life" - читать интересную книгу автора (Lama Dalai)

Once we finally recognize the suffering state we are in, the all-pervasive suffering that the afflictive emotions such as attachment and anger inflict upon us, we develop a sense of frustration and disgust with our present predicament. This, in turn, nurtures the desire to free ourselves from our present state of mind, the endless cycles of misery and disappointment. When our focus is on others, on our wish to free them from their misery Ч this is compassion. However, only once we have acknowledged our own state of suffering and developed the wish to free ourselves from it can we have a truly meaningful wish to free others from their misery. Our commitment to liberating ourselves from this mire of cyclic existence must happen before true compassion is possible.
Before we can renounce cyclic existence, we must first recognize that we shall all inevitably die. We are born with the seed of our own death. From the moment of birth, we are approaching this inevitable demise. Then we must also contemplate that the time of our death is uncertain. Death does not wait for us to tidy up our lives. It strikes unannounced. At the time of our death, friends and family, the precious possessions we have so meticulously collected throughout our lives, are of no value. Not even this precious body, the vehicle of this lifetime, is of any use. Such thoughts help us diminish our preoccupation with the concerns of our present lives. They also begin to provide the groundwork for a compassionate understanding of how others find it difficult to let go of their self-centered concerns.
However, it is crucial that we realize the great value of human existence, the opportunity and the potential that our brief lives afford us. It is only as humans that we have the possibility of implementing changes in our lives. Animals may be taught sophisticated tricks and are of undeniable assistance to society. But their limited mental capacity prevents them from consciously engaging in virtue and experiencing real spiritual change in their lives.
Such thoughts inspire us to make our human existence purposeful.
SPIRITUAL FRIENDS / SPIRITUAL GUIDANCE
In addition to our meditation, it is important to lead our lives responsibly. We must avoid the influences of bad companions, unsavory friends who can lead us astray. It isn't always easy to judge others, but we can see that certain lifestyles lead to less righteous ways. A kind and gentle person can easily become influenced by dubious friends to follow a less moral path. We must be careful to avoid such negative influences and must cultivate loyal friends who help make our human existence spiritually meaningful and purposeful.
Regarding friendship, our spiritual teacher is of the utmost importance. It is crucial that the person we learn from be qualified. Conventionally speaking, we seek a teacher who has the qualifications to teach the subject we wish to study. Though someone might be a brilliant physics teacher, the same person may not necessarily be qualified to teach philosophy. A spiritual teacher must have the qualifications to teach what we seek to learn. Fame, wealth, and power are
not qualifications for a spiritual teacher! It is spiritual knowledge we must be sure the teacher possesses, knowledge of the doctrine he or she is to teach as well as experiential knowledge derived from practice and life led.
I wish to stress that it is our own responsibility to ensure that the person we learn from is properly qualified. We cannot depend upon the word of others or upon what people may say about themselves. In order to properly investigate the qualifications of our potential teacher, we must have some knowledge of the central tenets of Buddhism and must know what qualifications a teacher would need. We should listen objectively as the person teaches and watch the way he or she behaves over time. Through these means we can determine whether the person is qualified to lead us along our spiritual path.
It is said that one should be willing to scrutinize a teacher for as long as twelve years to ensure that he or she is qualified. I don't think that this is time wasted. On the contrary, the more clearly we come to see the qualities of a teacher, the more valuable he or she is to us. If we are hasty and devote ourselves to someone unqualified, the results are often disastrous. So, take time to scrutinize your potential teachers, be they Buddhist or of some other faith.
CHAPTER2
MEDITATION, A BEGINNING
IN THIS CHAPTER we explore the techniques for changing our minds from our habitual ways to more virtuous ones. There are two methods of meditating that are to be used in our practice. One, analytical meditation, is the means by which we familiarize ourselves with new ideas and mental attitudes. The other, settled meditation focuses the mind on a chosen object.
Although we all naturally aspire to be happy and wish to overcome our misery, we continue to experience pain and suffering. Why is this? Buddhism teaches that we actually conspire in the causes and conditions that create our unhappiness, and are often reluctant to engage in activities that could lead to more long-lasting happiness. How can this be? In our normal way of life, we let ourselves be controlled by powerful thoughts and emotions, which in turn
give rise to negative states of mind. It is by this vicious circle that we perpetuate not only our unhappiness but also that of others. We must deliberately take a stand to reverse these tendencies and replace them with new habits. Like a freshly grafted branch on an old tree that will eventually absorb the life of that tree and create a new one, we must nurture new inclinations by deliberately cultivating virtuous practices. This is the true meaning and object of the practice of meditation.
Contemplating the painful nature of life, considering the methods by which our misery can be brought to an end, is a form of meditation. This book is a form of meditation. The process by which we transform our more instinctual attitude to life, that state of mind which seeks only to satisfy desire and avoid discomforts, is what we mean when we use the word meditation. We tend to be controlled by our mind, following it along its self-centered path. Meditation is the process whereby we gain control over the mind and guide it in a more virtuous direction. Meditation may be thought of as a technique by which we diminish the force of old thought habits and develop new ones. We thereby protect ourselves from engaging in actions of mind, word, or deed that lead to our suffering.
Such meditation is to be used extensively in our spiritual practice.
This technique is not in and of itself Buddhist. Just as musicians train their hands, athletes their reflexes and techniques, linguists their ear, scholars their perceptions, so we direct our minds and hearts.
Familiarizing ourselves with the different aspects of our spiritual practice is therefore a form of meditation. Simply reading about them once is not of much benefit. If you are interested, it is helpful to contemplate the subjects mentioned, as we did in the previous chapter with the nonvirtu-ous action of senseless talk, and then research them more extensively to broaden your understanding. The more you explore a topic and subject it to mental scrutiny, the more profoundly you understand it. This enables you to judge its validity. If through your analysis you prove something to be invalid, then put it aside. However, if you independently establish something to be true, then your faith in that truth has powerful solidity. This whole process of research and scrutiny should be thought of as one form of meditation.
The Buddha himself said, "O monks and wise ones, do not accept my words simply out of reverence. You should subject them to critical analysis and accept them on the
basis of your own understanding." This remarkable statement has many implications. It is clear that the Buddha is telling us that when we read a text, we should rely not merely on the fame of the author but rather on the content. And when grappling with the content, we should rely on the subject matter and the meaning rather than on the literary style. When relating to the subject matter, we should rely on our empirical understanding rather than on our intellectual grasp. In other words, we must ultimately develop more than mere academic knowledge of the Dharma. We must integrate the truths of the Buddha's teaching into the depths of our very being, so that they become reflected in our lives. Compassion is of little value if it remains an idea. It must become our attitude toward others, reflected in all our thoughts and actions. And the mere concept of humility does not diminish our arrogance; it must become our actual state of being.
FAMILIARITY WITH A CHOSEN OBJECT
The Tibetan word for meditation is gom, which means "to familiarize." When we use meditation on our spiritual path, it is to familiarize ourselves with a chosen object. This
object need not be a physical thing such as an image of the Buddha or Jesus on the cross. The "chosen object" can be a mental quality such as patience, which we work at cultivating within ourselves by means of meditative contemplation. It can also be the rhythmic movement of our breath, which we focus on to still our restless minds. And it can be the mere quality of clarity and knowing Ч our consciousness Ч the nature of which we seek to understand. All these techniques are described in depth in the pages that follow. By these means our knowledge of our chosen object grows.
For example, as we research what kind of car to buy, reading the pros and cons of different makes, we develop a sense of the qualities of a particular choice. By contemplating these qualities, our appreciation of this car intensifies, as does our desire to possess it. We can cultivate virtues such as patience and tolerance in much the same way. We do so by contemplating the qualities that constitute patience, the peace of mind it generates in us, the harmonious environment created as a result of it, the respect it engenders in others. We also work to recognize the drawbacks of impatience, the anger and lack of contentment we suffer within, the fear and hostility it brings about in those
around us. By diligently following such lines of thought, our patience naturally evolves, growing stronger and stronger, day by day, month by month, and year by year. The process of taming the mind is a lengthy one. Yet once we have mastered patience, the pleasure derived from it outlasts that provided by any car.
We actually engage in such meditation quite often in our daily lives. We are particularly good at cultivating familiarity with unvirtuous tendencies! When displeased with someone, we are able to contemplate that persons faults and derive a stronger and stronger conviction of his or her questionable nature. Our mind remains focused on the "object" of our meditation, and our contempt for the person thereby intensifies. We also contemplate and develop familiarity with chosen objects when we focus on something or someone we are particularly fond of. Very little prodding is needed to maintain our concentration. It is more difficult to remain focused when cultivating virtue. This is a sure indication of how overwhelming the emotions of attachment and desire are!
There are many kinds of meditation. There are some that do not require a formal setting or a particular physical posture. You can meditate while driving or walking, while
on a bus or train, and even while taking a shower. If you wish to devote a particular time to more concentrated spiritual practice, it is beneficial to apply early mornings to a formal meditation session, as that is when the mind is most alert and clear. It is helpful to sit in a calm environment with your back straight, as this helps you remain focused. However, it is important to remember that you must cultivate virtuous mental habits whenever and wherever possible. You cannot limit meditation to formal sessions.
ANALYTICAL MEDITATION
As I have said, there are two types of meditation to be used in contemplating and internalizing the subjects I discuss in this book. First, there is analytical meditation. In this form of meditation, familiarity with a chosen object Ч be it the car you desire or the compassion or patience you seek to generate Ч is cultivated through the rational process of analysis. Here, you are not merely focusing on a topic. Rather, you are cultivating a sense of closeness or empathy with your chosen object by studiously applying your critical faculties. This is the form of meditation I shall emphasize as we explore the different subjects that need to be cultivated in our spiritual
practice. Some of these subjects are specific to a Buddhist practice, some not. However, once you have developed familiarity with a topic by means of such analysis, it is important to then remain focused on it by means of settled meditation in order to help it sink in more profoundly.
SETTLED MEDITATION
The second type is settled meditation. This occurs when we settle our minds on a chosen object without engaging in analysis or thought. When meditating on compassion, for example, we develop empathy for others and work at recognizing the suffering they are experiencing. This we do by means of analytical meditation. However, once we have a feeling of compassion in our hearts, once we find that the meditation has positively changed our attitude toward others, we remain fixed on that feeling, without engaging in thought. This helps deepen our compassion. When we sense that our feeling of compassion is weakening, we can again engage in analytical meditation to revitalize our sympathy and concern before returning to settled meditation.
As we become more adept, we can skillfully switch between the two forms of meditation in order to intensify the desired quality. In Chapter 11, "Calm Abiding," we shall examine the technique for developing our settled meditation to the point where we can remain focused single-pointedly on our object of meditation for as long as we wish. As I've said, this "object of meditation" is not necessarily something we can "see." In a sense, one fuses his or her mind with the object in order to cultivate familiarity with it. Settled meditation, like other forms of meditation, is not virtuous by nature. Rather, it is the object we are concentrated on and the motivation with which we engage in the practice that determine the spiritual quality of our meditation. If our mind is focused on compassion, the meditation is virtuous. If it is placed on anger, it is not.
We must meditate in a systematic manner, cultivating familiarity with a chosen object gradually. Studying and listening to qualified teachers is an important part of this process. We then contemplate what we have read or heard, scrutinizing it so as to remove any confusion, misconceptions, or doubts we might have. This process itself helps affect the mind. Then, when we focus on our object
single-pointedly, our minds become fused with it in the desired manner.
It is important that before we try to meditate on the more subtle aspects of Buddhist philosophy, we are able to keep our minds concentrated on simpler topics. This helps us develop the ability to analyze and remain single-pointedly focused on subtle topics such as the antidote to all our suffering, the emptiness of inherent existence.
Our spiritual journey is a long one. We must choose our path with care, ensuring that it encompasses all those methods that lead us to our goal. At times the journey is steep. We must know how to pace ourselves down to the snail's pace of profound contemplation while also ensuring that we do not forget our neighbor's problem or that of the fish swimming in polluted oceans many thousands of miles away.
CHAPTER3
THE MATERIAL AND IMMATERIAL WORLD
So FAR we have discussed what spiritual practice is in the Buddhist sense and how we work to change old mental habits and develop new, virtuous ones. We do so by means of meditation, a process of familiarizing ourselves with the virtues that bring about our happiness. This enables us to embody those virtues and to clearly realize the profound truths that are hidden from us in our daily lives. We shall now examine how our mental states are generated in much the same way that objects are generated in the physical world.
In our physical world, things come into being by the combined force of causes and conditions. A sprout is able to arise because of a seed, water, sunshine, and rich garden soil. Without these elements, the sprout would not have the conditions it needs to germinate and poke through the earth. In
the same way, things cease to exist when they meet with the circumstances and conditions for their ending. If matter could evolve free of causation, then either everything would exist eternally in the same state, as things would have no need for causes and conditions, or nothing would come into being at all, there being no way for anything to occur. Either a sprout would exist without the need for a seed or the sprout could not come into existence at all. Thus, we can appreciate that causation is a universal principle.
In Buddhism we talk of two types of causes. First there are the substantial ones. In the metaphor above, this would consist of the seed, which, with the cooperation of certain conditions, generates an effect that is in its own natural continuum, i.e., the sprout. The conditions that enable the seed to generate its sprout Ч water, sunlight, soil, and fertilizer Ч would be considered that sprout's cooperative causes or conditions. That things arise in dependence upon causes and conditions, whether substantial or cooperative, is not because of the force of people's actions or because of the extraordinary qualities of a Buddha. It is simply the way things are.
In Buddhism we believe that nonmaterial things behave in much the same way as material ones do. At the same
time, from the Buddhist point of view, our ability to perceive physical matter cannot provide the sole basis for our knowledge of the world. An example of a nonmaterial thing might be the concept of time. Time is concomitant with the physical world but cannot be pointed to as existing in any material way. And there is also consciousness, the means by which we perceive things and experience pain and pleasure. Consciousness is held not to be physical.
Though not physical, our states of mind also come about by causes and conditions, much the way things in the physical world do. It is therefore important to develop familiarity with the mechanics of causation. The substantial cause of our present state of mind is the previous moment of mind. Thus, each moment of consciousness serves as the substantial cause of our subsequent awareness. The stimuli experienced by us, visual forms we enjoy or memories we react to, are the cooperative conditions that i;ive our state of mind its character. As with matter, by con-i rolling the conditions, we affect the product: our mind. Meditation should be a skillful method of doing just this, applying particular conditions to our minds in order to bring about the desired effect, a more virtuous mind.
Basically, this works in two ways. One way occurs when a stimulus or cooperative condition gives rise to a state of mind in the same key. An example of this dynamic might be when we mistrust someone and find that the mere thought of that person occasions more dark feelings. Other states of mind oppose each other, as when we cultivate a sense of confidence, thereby countering our depression or loss of faith in ourselves. As we recognize the effects of cultivating different mental qualities, we see how we can bring about changes to our state of mind. We must remember that this is simply the way the mind works. We can utilize this mechanism to further our spiritual development.
As we saw in the last chapter, analytical meditation is the process of carefully applying and cultivating particular thoughts that enhance positive states of mind and diminish and ultimately eliminate negative ones. This is how the mechanism of cause and effect is utilized constructively.