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Rely Continually on Mental Happiness Alone
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We can judge whether our practice is fruitful and the Mind Training is succeeding if, regardless of whatever unfavorable circumstances occur, we respond with the antidote of cultivating the two bodhicittas, and satisfied with that, we do not become discouraged or depressed, nor respond with unwholesome action. In other words, we are encouraged to measure how constantly we reside in a state of cheerful equanimity.
Other paths that are aimed at "sudden awakening" lead one on an unmapped journey that may offer no clear indications of progress. In contrast, in this practice we have definite signposts along the way. Look at your mental distortions and see how they are doing. After practicing for a month, a year, six years, are the mental distortions somewhat diminished? Do wholesome qualities arise more readily, more frequently, more deeply? At the very root of the mental distortions, is the self-grasping attenuated? Is there less self-centeredness and greater humility? Is there more loving concern for the welfare of others? All of these are causes that lead either to well-being or to misery. Another sure sign comes from ourselves, our chief witness. How do we feel? Are we more contented people now than before we began the practice? This is especially useful if we can look back over a couple of years or so. Is our mind more cheerful, more serene? If we can answer yes, then the practice is working. Its purpose is to give us greater happiness and to lead us to awakening so that we can be of greater service to others. Indeed, the fruit of the practice is happiness and good cheer, not in some longed-for day in the future, but right during the practice itself. Although at times it is difficult, because the circumstances are difficult, the practice itself should not generally be arduous. The sign of a fruitful spiritual practice is the attenuation of mental distress.
Excerpted from: The Seven-Point Mind Training(first published as A Passage from Solitude : Training the Mind in a Life Embracing the World), by B. Alan Wallace. Copyright 1992 by Snow Lion Publications, Ithaca, New York 14851. Website design in ASP.NET (VB), Javascript, and SQL Server. Copyright Martin Mellish, 2003 You are visitor number 218,007 Page View: 2,229,566 This site provides an on-line database of commentaries on the Tibetan Buddhist meditation practices of lojong (Mind Training) and tonglen. |
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| Written during a retreat in the high California desert by one of the foremost Buddhist intellectuals of our time. This commentary probably goes further than any other in making the Mind Training practice understandable and justifiable to a Western way of thinking. It also contains some very valuable 'lecture notes' taken by Sechibuwa, one of Chekawa's disciples who heard the teachings directly from the master. | |
| All of us have attitudes. Some of them accord with reality and serve us well throughout the course of our lives. Others are out of alignment with reality, and cause us problems. Tibetan Buddhist practice isn't just sitting in silent meditation, it's developing fresh attitudes that align our minds with reality. Attitudes need adjusting, just like a spinal column that has been knocked out of alignment. B. Alan Wallace explains a fundamental type of Buddhist mental training called lojong, which can literally be translated as attitudinal training. It is designed to shift our attitudes so that our minds become pure well-springs of joy instead of murky pools of problems, anxieties, fleeting pleasures, hopes and frustrations. | |
| Eighth-century text on the Mahayana path of love, compassion, and complete personal responsibility by the Indian master Shantideva. Translated by Alan and Vesna Wallace. | |