How to Understand the Mind. Geshe Kelsang Gyatso

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СКАЧАТЬ we should develop the effort of non-discouragement; and to prevent complacency and ensure that we bring our practice to completion we should rely upon the effort of non-satisfaction.

      In Compendium of Abhidharma Asanga presents a fivefold division of effort:

      1 Armour-like effort

      2 Effort of non-discouragement

      3 Effort of application

      4 Effort of non-satisfaction

      5 Effort of irreversibility

      The first four are the same as the four just explained. The fifth, the effort of irreversibility, is a type of effort that prevents harmful conditions, such as wrong advice or bad friends, from diverting us from our virtuous activities. It is called ‘irreversibility’ because it ensures that we continue until our goal is reached with no lessening or diversion of our energy. If we have armour-like effort and the effort of non-discouragement we will automatically have the effort of irreversibility.

      In the Lamrim teachings, three types of effort are explained:

      1 Armour-like effort

      2 Effort of gathering virtuous Dharmas

      3 Effort of benefiting others

      In this classification armour-like effort is the same as that previously explained, and the other two are included within the effort of application. Because there are two types of virtuous action – gathering virtuous Dharmas and benefiting others – there are two types of effort of application that correspond to these.

      Effort does not arise naturally but is generated by using special methods. In Guide to the Bodhisattva’s Way of Life Shantideva explains four powers that are the methods for sustaining and increasing effort: the power of aspiration, the power of steadfastness, the power of joy and the power of rejection.

      The power of aspiration is a strong wish to practise Dharma. This is cultivated by contemplating both the benefits of training in Dharma and the disadvantages of not training in Dharma. All our problems are the result of taking rebirth in samsara, and the reason we continue to take uncontrolled rebirth is that we do not have sufficient experience of Dharma. Since experience of Dharma depends upon training in Dharma we can say that all our problems are the result of not training in Dharma.

      If we do not train in Dharma we will never find real inner peace, and we will remain ignorant of profound and important truths such as the hidden objects that are explained in Dharma. We will not be able even to identify the self-grasping mind that imprisons us in samsara, let alone abandon it. Even though many of the fifty-one mental factors manifest in our mind, if we do not train in Dharma we will not be able to recognize them, and so we will not be able to distinguish those that should be cultivated from those that should be rejected.

      One of the main benefits of training in Dharma is that day by day our wisdom grows sharper and our ignorance becomes weaker. The more wisdom we have, the more peaceful our mind will be. Through training in Dharma we gradually attain all the spiritual realizations that directly protect us from suffering. All our problems are caused by desirous attachment, anger, jealousy and other negative minds. By gaining experience of virtuous minds such as love, compassion, patience and wisdom we will overcome these negative minds. These virtuous minds are our real refuge. Thus, by training in Dharma we build a refuge within our own mind. Eventually we will become a refuge for all beings, a Buddha Jewel. By contemplating these benefits of training in Dharma we develop the aspiration to practise Dharma and this makes our effort more powerful. For this reason the aspiration to practise Dharma is called a ‘power’.

      Having developed the power of aspiration we should practise the power of steadfastness, which means that we should make our effort in Dharma practice stable and unchangeable by developing a strong determination. In the chapter on effort in Guide to the Bodhisattva’s Way of Life Shantideva advises us that before we commit ourself to engaging in a practice we should investigate it carefully to see whether it is suitable and whether we can sustain it; but once we have committed ourself to it we should never turn back but continue until we attain the final result. Switching from one practice to another unrelated practice not only prevents us from fulfilling our wishes in this life, but also makes it diffi­cult for us to accomplish our goals in future lives. Moreover, it is often the cause of breaking our commitments and severing precious relationships, such as those that exist between Guru and disciple, and between spiritual friends.

      We must be careful not to misunderstand the effort of non-satisfaction. Practising this effort does not mean that we should become dissatisfied with our tradition or with our main practice, and try to follow many different traditions or mix together many different practices. Every Teacher and every tradition has a slightly different approach and employs different methods. The practices taught by one Teacher will differ from those taught by another, and if we try to combine them we will become confused, develop doubts, and lose direction. If we try to create a synthesis of different traditions we will destroy the special power of each and be left only with a mishmash of our own making that will be a source of confusion and doubt. Having chosen our tradition and our daily practices we should rely upon them single-pointedly, never allowing dissatisfaction to arise. At the same time as cherishing our own tradition we should respect all other traditions and the right of each individual to follow the tradition of their choosing. This approach leads to harmony and tolerance. It is mixing different religious traditions that causes sectarianism. This is why it is said that studying non-religious subjects is less of an obstacle to our spiritual progress than studying religions of different traditions.

      Once we have decided which tradition to follow and which practices to do, we should engage in them wholeheartedly with a joyful mind. This is the power of joy. Whether we are listening to Dharma teachings, reading Dharma books, reciting prayers, contemplating or meditating, we should do so with a light and happy mind, like a child at play. If we enjoy a practice we will naturally have enthusiasm for it.

      We may think that renunciation, for example, is a joyless state of mind because it is so keenly aware of the suffering nature of samsara, but in fact renunciation is a light and peaceful mind that is bound for freedom. Renunciation is induced by wisdom, and wisdom never gives rise to unhappiness. Joy is called a ‘power’ because it sustains our effort in practising Dharma. If Dharma practice brings us no pleasure we will soon become exhausted.

      The fourth power, the power of rejection, means to reject, or eliminate, tiredness. Sometimes as a result of studying, meditating or other virtuous activities, we become physically or mentally tired. If our body becomes tired, our mind can easily become unbalanced. If instead of resting we push ourself beyond our capacity, this can cause problems such as physical illness or a disinclination to practise. It is better to relax for a while and resume our practice when our body and mind are fresh and comfortable. This is particularly important when we are doing a lot of formal meditation. Knowing when to exert ourself and when to rest is essential for successful practice.

      Besides the ability to know when to stop and relax, the power of rejection also includes the ability to postpone taking on more advanced practices until we have built a suitable foundation for them, and the ability to leave behind a particular stage of development and progress to higher stages.

      These four powers are explained in detail in Meaningful to Behold and Joyful Path of Good Fortune.

      MENTAL SUPPLENESS

      DEFINITION OF MENTAL SUPPLENESS

      The definition of mental suppleness is a flexibility of mind induced by virtuous concentration.

      In general, concentration induces two types of suppleness – physical suppleness СКАЧАТЬ