Advice from a Spiritual Friend EXCERPT The commentary to The Jewel Rosary of a Bodhisattva Homage to great compassion. Homage to all spiritual masters. Homage to the deities of devotion. This short text by Atisha contains one hundred and eleven lines of advice in connection with the practice of thought transformation. It begins with obeisance to great compassion because this is the source of the many manifestations of a fully awakened being. The next obeisance to the spiritual masters implies that all inner development and experience is based upon devotion and confidence in the teachers of the path. This is the foundation for all successful spiritual practice. Both Naropa and his teacher Tilopa have said that without spiritual guidance there could be no fully awakened state.
Lastly, obeisance is made to the deities of devotion ( yidam ). These are reflections of specific aspects of the awakened mind and are called upon when we wish to bring out these aspects in ourselves. For instance, when meditating to generate the conventional awakening mind, we should devote ourselves to Avalokiteshvara, the embodiment of compassion, and when meditating on emptiness, to Manjushri, the embodiment of intelligent awareness, or wisdom. Abandon all doubts and cherish exertion for accomplishing the practice. Whatever our object of meditation may be, we must learn about it thoroughly beforehand and eliminate any doubts we may have concerning the procedures. If our teacher says merely, "Meditate on emptiness," and we leave without studying what was meant, we shall not know what to do. We may meditate by thinking about an empty room, having no clear idea what is being negated by emptiness. Thus, we must first learn about the meditation we wish to do and gain a precise intellectual understanding of it.
Based on this, we shall eventually be able to transcend the intellectual level and meditate nonconceptually. This line further implies that we should not become distracted, but meditate single-pointedly without any mental wandering. Moreover, the method we choose must be valid, and we must be convinced of its validity. Then, free from all doubts, we shall be able to meditate with strict concentration, confident that the path we have chosen is nondeceptive. We should not be like water on a tabletop, which can be led by the finger in any direction, easily swayed back and forth by the various opinions of others. We should know how to differentiate between valid and invalid spiritual teachings and be certain about what is right, leaving no room for doubts. If we apply the forces of hearing, or study, and contemplation, or examination, we shall be able to eliminate all indecisiveness. Yet this is not enough.
If we acquire sufficient intellectual knowledge about the meditation but never practice it, we are like a person who stores away food but never eats it. Such food will either rot or be eaten by rats, or the person will die without having ever tasted it. Tsongkhapa said that the purpose of hearing and acquiring intellectual knowledge is to meditate upon it. Therefore, according to our different levels of ability, we should hear and study the teachings as much as we can in order to meditate on or actualize them. Because each person has different idiosyncrasies and abilities, everyone will not become enlightened as if stamped from the same mold. Bearing this in mind, we should practice in the way best suited to each of us. Without practicing what we have learned, we are like museum guides who know much but for whom the objects on display have no special significance. When we practice, it is important not to pattern ourselves on others; instead we each should examine our own abilities and meditate accordingly.
To do otherwise leads only to frustration. Abandon sleepiness, dullness, and laziness and always exert enthusiastic effort. We should eliminate laziness, mental wandering, mental dullness, and other such hindrances to our meditation, otherwise we may begin meditating with our head held erect, but later we will find it slouched against the middle of our body with our meditation turned to sleep. This line in the tettt is not belixling us but is a warning to arouse our energy for venturing into the practices. Even if we guard against all these obstacles, we must still have strong perseverance and diligence so that our meditation will be successful. As Tsongkhapa has said, "Wear the protective armor of enthusiastic perseverance and increase it like the waxing moon." Also, Chandrakirti said, "All profound and superficial goals follow from enthusiastic perseverance; with it anything can be accomplished." With recollection, alertness, and watchfulness always guard every door of the senses.
We should post recollection, alertness, and watchfulness as guards at the gateways of our body, speech, and mind and have them restrain us from committing unwholesome actions through these three doors. To safeguard the treasure of realizations stored within us, we should lock these doors from both inside and out. We can liken the mental faculty of recollection, or mindfulness, to an iron hook. When the mind wanders to nonvirtue, recollection hooks it and brings it back to a wholesome position. Three times during the day and night, again and again, investigate your mental continuum. At all times we must analyze our stream of thoughts to see whether the actions we are doing will benefit our future lives or if they are just for momentary pleasure. Proclaim your own faults and seek not mistakes in others. To hide our shortcomings and harbor them inside only increases our guilt and discomfort.
It is far better to reveal them to others: this lessens their effect. It is especially important to do so when generating the awakening mind. However, we should be discreet and careful with regard to whom we give such information since it may easily be misunderstood or misrepresented. On the other hand, we should not be constantly on the lookout for faults in others. If we see their mistakes but never our own, we are like a mirror, which reflects only what is outside it but never itself. The faults we criticize in others are only our own projected onto them; if they were not, they would not bother us, and we would not even notice them. Furthermore, we should realize that whatever laws appear to stand out in others are perceptions no different from our usual mistaken view of all things as truly independent. The faults we see are, in fact, dependent on many circumstances, such as the person''s previous actions and emotional afflictions and our view of the situation.
We cannot find a truly independent and substantially existing possessor of shortcomings. By looking at things in this way, we can use this opportunity to make an ultimate analysis of the situation and reflect on the emptiness of our own projections. Hide your own good qualities but proclaim the good qualities of others. There is no need to boast about our own knowledge and accomplishments. Tsongkhapa has said, "Your own attainments and insight should be like a butter lamp burning inside a vase: it illuminates the interior but is not displayed outwardly." It is especially important never to boast about or exhibit extraphysical powers such as heightened awareness or clairvoyance. To demonstrate them with an impure motive serves no beneficial purpose. Dromtonpa, Atisha''s closest Tibetan disciple, said, "If you can see your own faults and never look for those of others, then even though you may have no other good qualities, you are very wise.
" Therefore, not seeking faults in others is in itself a very great Dharma practice. Dromtonpa and others like him were all very humble although they had great spiritual attainments. Atisha has also said, "My compassion is due to the kindness of my teachers of the awakening mind; my realization of emptiness is due to the kindness of my teacher of emptiness. Nothing is my own." Once, Dromtonpa was requested to give his biography and an initiation but refused out of humility. Pressed by Atisha, he finally consented and gave the empowerment of one of the most complicated practices, the Sixteen Essences of the Kadam, which has sixteen mandalas within one another. With a similar lack of pride we each should keep quiet about our attainments and good qualities yet make known the excellences of others. However, be careful that your praise does not simply arouse others'' pride in themselves.
Dwelling on the laws of others is a vain attempt to hide our own. When our conversation is only the criticism of others, the person to whom we are speaking tends not to listen and forms a poor impression of us. Thus, to speak in this manner produces the opposite of our purpose of protecting our ego and making others like us; others will speak as poorly of us as we do of them. This is the law of cause and effect--that our actions bring about like results. Reject acquisitions and honors and always reject desire for fame. If in approaching spiritual teachings we give up all desire for respect, fame, reputation, and personal gain, then whatever we study and practice will be beneficial. However, should we have studied two hundred volumes only for intellectual stimulation and gain, they will never be of ultimate benefit to us. The assimilation of two pages of essential instructions with pure motivation is more valuable than years of studying texts for selfish reasons.