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.Meditation comprisesthinks, for example, "What will I cook today? or, "I will clean& ",etc.of three phases: the introduction, the body of the practice, and post-When the mind is no longer carrying on with such thoughts, it is themeditation.alaya.The body of the practice is to remain in this kind of meditation foras long time as possible.In fact, it is a meditation similar to the way ofUltimate Bodhicitta - the introductionMahamudra.In the introduction, first reflect that you are really in the presence of yourUltimate Bodhicitta - post-meditationLama or the Deity of meditation.If you are in a temple, you will likely befacing Buddha statues on a shrine.Think that all the Buddhas andDuring your everyday life, exert yourself to recognize everything asBodhisattvas are appearing in front of you and offer them the Seven-illusory-like and unreal.Branch Prayer.Then straighten your body and sit in the seven-pointposture.Let your mind rest on your breathing for twenty-one complete Relative Bodhicittabreaths so as to calm and stabilize the mind.The training of relative Bodhicitta is "Tonglen" (to send and to take).ThisUltimate Bodhicitta - the body of the practice is a very important practice because it can purify our obscurations anddeepen our capacity for meditative absorption.We have to get used to theThink that all the events, manifestations, and movements of mind areexchange of self for others.By this method, we can cut right through toillusory as in the nature of a dream, unreal and false.For example, whenthe roots of the ego.We begin first by reflecting on the defects of egowe are sleeping, our dream seems real to us when it is absolutely unreal:clinging.It is on account of our fixation to a self that we experience theif it were real, then the dream would really be happening.In the samefive disturbing emotions.From the moment when there is "I", we haveway, our world and the beings in it in all their diversities are but thelike and dislike.We are attracted to what we like and we feel aversionillusive manifestations of mind.While the illusion is taking place, it istowards what we dislike.This dualistic interplay is at the core of all our"real", but its essence is unreal like a dream.Therefore regard allproblems, and it will continue to create problems for us until we put anphenomena as insignificant, similar to a dream, and rest your mind in thisend to ego clinging.perspective in the moment.The next step is to exert ourselves in being compassionate towards others.Ask yourself, "is mind itself real, or not?" This is your own experiment toWe begin by using the self as the subject of reflection.What do we feellead you to recognize mind.You have to meditate on the mind and askwhen we are hot, cold, hungry, thirsty, or when we are sick? It is thisyourself: What color is it? What is its form? Where does it come from?same suffering that every living being feels.Our compassion must beWhat is its purpose? Is it inside or outside of the body? What happensdirected towards all animals as well and not exclusively towards humans.when it experiences heat or the cold? Reflect on the mind in this way.Animals suffer indeed much more than humans do, mainly because ofYou may come to the conclusion that the mind defies any suchtheir own inadequacies and limitations.However, some sufferings aredetermination and that is the essence of mind.You must meditate on thisinflicted on them by humans.Fish are perfectly happy in water, withoutpoint.disturbing men.Nevertheless, for the sake of sport, men catch them withhooks and then leave them to die on the sand.How would we feel if theWhen a thought arises, look at it directly and ask yourself, "What is itssame thing were done to us? If someone is starving and eats fish, there istrue nature?" Remain in the understanding that "it is nothing." It is saidat least some reason for his action  though still negative but excusable.that all the thoughts are stored in the alaya.The alaya is the mindTonglen  Chapter 227Recently, I was at the seaside.People there were all well off.They were experience the negative conditions and results in the various forms This isfar from dying of hunger.For them fishing is a source of recreation.They why we need to develop compassion towards all beings.threw them on the ground to die.Some even trampled the fish to death.Hell is not a place though there are many kinds of hell.The Tibetan wordAlso, think of the lobsters, the way in which they are plunged alive intofor hell simply means "suffering"; so hell is "a world of suffering".Theboiling water in the restaurants.How would we feel if we were theother manifested worlds are places where the experience of happiness andlobsters? It is by such reflections that we develop compassion.Thesuffering are both present.Our own world is one such example.There aresadness and sorrow in all of us when we remember the vast number ofalso worlds that know only of happiness: they are produced by beingspeople killed in the two World Wars is compassion.But compassion musthaving only positive karma [ Pobierz całość w formacie PDF ]