In this age of degeneration, sentient beings cannot bear their own sufferings and rejoice when their enemies are afflicted. However, putting into practice this instruction for transforming adversity into favorable conditions for achieving enlightenment will be very powerful and effective. In our modern world there has been great material development and far-reaching intellectual achievement, but anxiety remains. Generally, when we meet with adverse circumstances, they cause us to lose our tempers, our powers of judgment fail, and we become discouraged and depressed. But for a practitioner of mind training, these adverse circumstances provide favorable conditions, just as poison can sometimes be transformed into something beneficial like medicine. When the very circumstances that cause ordinary persons to create disturbing emotions can be transformed into favorable conditions, it is really marvelous. A practitioner who can do this is called a person of great intelligence, a person of great capacity.
Although I do not claim any high realization in the practice of mind training, I have sincere admiration for and faith in this instruction. So when I hear things being said against me and when I meet with adverse circumstances, I try to apply the instructions outlined here. A practitioner who can transform adverse circumstances into favorable conditions will be affected by nothing. Whether that person is traveling or staying in one place, eating or doing anything else, he or she will be constantly aware of working for other sentient beings. Deep down, such a person is calm and free of anxiety. The body becomes a realm of joy, because no external circumstances can disturb that person’s presence of mind. The body could also be called a conflict-free zone, because for that person, there is no inner conflict and no external circumstances can upset him or her.
Adverse circumstances can actually serve as a stimulus of progress in our practice. What is being taught here is a method to decrease the grip of self-centeredness and increase the wish to ensure the welfare of others. Even in this world we see that kindheartedness, an altruistic attitude, is the root for securing peace in the world, whereas a harmful selfish attitude is the source of conflict and unhappiness. So, regardless of the question of life after death, even within this life the mind training instructions yield great benefits. Of course, an altruistic attitude should be reinforced by wisdom. This union of wisdom and compassion is very important. Altruism by itself is not very powerful. So the altruistic attitude that is the target of this instruction is reinforced by wisdom, which is something truly marvelous.
CHAPTER 3 THE MEDITATION SESSION
The reason we need to acquire understanding of the Dharma and put it into practice is very simple. Everyone wants to have happiness and to avoid misery. Happiness and misery arise primarily due to our way of thinking. Of course, external factors and material resources also play a role. But because the mind is the source of happiness and suffering, Buddhist teachings include exhaustive means and methods for transforming our thoughts. If we train our minds to be virtuous and positive, our conduct will automatically become more pleasant and wholesome.
However, many of us know from experience that generating a wholesome mental attitude is not a simple task. It is like rolling a boulder up the hill or pushing a car that has run out of fuel. On the other hand, negativities arise spontaneously and as easily as water flowing downhill. What this makes clear is that we have to make a deliberate effort to cultivate positive thoughts and avoid negative ones.
This is the context in which the Buddha taught the Four Noble Truths. These are the truth of suffering, the true cause of suffering, the true cessation of suffering, and the true path to that cessation. Since we dislike suffering, we need to think about suffering and what gives rise to it. Unless there is some possibility of gaining complete relief and release from suffering and its causes, then thinking about suffering will be like a headache, only adding to our problems. So it is also of utmost importance that we are aware of the true path and true cessation. These are not just dry philosophical topics; they have a direct bearing on everyday life.
Achieving happiness and overcoming misery is like any other of life’s tasks. To be successful we need to gather conducive factors and eliminate obstacles. If we want to achieve social status, fame, and wealth, we have to apply ourselves to create the necessary conditions. In order to become wealthy, we need to be well educated, which in turn depends on material wealth. The health of the mind depends on physical health and vice versa. As I have mentioned before, the mind has primacy over the body, and thus human behavior is determined by the mind. When the mind is not properly disciplined or controlled, all kinds of problems arise.
The root cause of suffering is negative and deluded thought. When animosity and anger are generated, we cause much discomfort to ourselves and great disturbance to others. Therefore, the Buddha has taught us to eradicate negative thoughts and create positive thoughts and actions. This means healthy, rational, and beneficial thoughts and actions. When the Chinese Communists talk about political indoctrination, they are referring to molding people’s minds. Unfortunately, they base this on the notion of defeating others and seizing the victory for oneself. Their idea of class struggle is a case in point.
The Buddha by contrast counselled us to help others whenever we can and at the very least to avoid harming them. What we should do is to think about the shortcomings of negative thoughts and actions. At the same time, we should acknowledge the advantages and value of healthy thoughts and actions. It is useful to employ various means and methods to determine the disadvantages of delusions and the benefits of a wholesome mind. When we are convinced of these facts, we will be inspired by a strong interest in creating virtuous thoughts and actions. Similarly, we will develop an inner urge to discard negative thoughts and actions.
The essence of Buddhist teachings can be summarized as the view of interdependence coupled with the conduct of nonviolence. These are the fundamentals I want you to remember. There is no functional phenomenon that exists independently or on its own. All phenomena depend on other factors. Things are interdependent. For example, peace in one nation depends on the attitude of its neighboring countries and the general security in the world. The happiness of one family depends on its neighbors and society at large. Buddhists believe in the theory of dependent origination, not in an almighty creator or in production from no cause at all.
When people forget basic ethical principles and act with a selfish attitude, unpleasant consequences ensue. When you think that your neighbors have nothing to do with your own happiness, you mistreat them. You bully some of them and intimidate and curse others. Can you expect an atmosphere of peace and harmony in such a neighborhood? The answer is obviously no. When you entertain evil thoughts like hostility and hatred, there is no joy in your heart and you are a nuisance to others. On the other hand, if you develop kindness, patience, and understanding, then the whole atmosphere changes. Our text, the “Seven Point Mind Training,” says:
First train in the preliminaries.
There are four preliminary practices: thinking about the rarity and potential of life as a free and fortunate human being; reflecting on death and impermanence; thinking about actions and their results; and reflecting on the faults of the cycle of existence. By reflecting on the rarity and potential of life as a free and fortunate human being, you overcome your obsession with the temporal pleasures of this life. By contemplating death and impermanence, you overcome your attraction to favorable rebirths in future lives.
Now, different activities are to be performed during the actual meditation session and during the postmeditation periods. We normally try to concentrate as much as possible during the meditation. If after meditating we leave the mind unguarded and distracted, it will harm our progress; therefore postmeditation practices are recommended.
A meditation session can be divided into the beginning, the actual session, and the conclusion. Traditionally, six preparatory practices are performed