How to Meditate on the Stages of the Path to Enlightenment
A Teaching With Special Emphasis onThe Methods of an Experiential
Instruction,Expressed Openly And in Plain Wordsas if Pointing With a Finger toEach Element of Practice In response to a written request from Dragom Choktrul Rinpoche of the Shodo Monastery in Kham, the incomparably benecent, glorious and kindhearted one, the Supreme Sa!ior Dor"echang #abongkapa Dechen $yingpo, composed the following work une%pectedly and at a time when he was e%tremely busy and faced with many responsibilities& 'hat is included here are the instructions on how to gain the reali(ations from Relying on a Spiritual )riend through Refuge& PART ONE I!ST"#$TIO! O! T%E IMPO"TA!$E OF A!A&'TI$ ME(ITATIO! A!( O! T%E )E' E&EME!TS OF %OW TO P"A$TI$E IT I pray that my mind and those of all lineage disciples*ecome steeped in dharma through the po+er and ,lessingsOf the father, &ama &osang Tu,+ang (or-echang,And those of his lineage of spiritual sons. %a/ing found a form that is /alua,le and hard to 0nd,And ha/ing percei/ed the eight +orldly dharmas1 to ,e the play of fools,Those friends +ho stri/e single2mindedly in their pursuit of an ultimate goal are mar/elous indeed3 When +e are proud of our +ide learning, our e4orts at teaching and studying,And +e are e/en sure that +e could explain a hundred scriptures, Though our minds ha/e not impro/ed the least ,it spiritually, It is ,ecause +e lac5 the analytic meditation that com,ines understanding +ith experience. A mere sem,lance of listening, study, and understanding $an generate ,oth strong faith and listening +isdom6 a,out the topics of leisure and fortune, Impermanence, a/ersion,7 and so on8 ,ut they ha/e not arisen through analytic meditation. Such +isdom is nothing more than right -udgment9 and so e/entually it fades a+ay. 'ou run a ris5 ,y failing to generate soon after this +isdomThe genuine experience that comes from re:ection. Many persons ,ecome insensiti/e to dharma; +hen they allo+The former a+areness to fade a+ay ,efore they can generate the latter.< Once you are o/ercome ,y insensiti/ity to dharma, your mind stream *ecomes ruined and you are incapa,le of ,eing tamed,E/en ,y the &am2 rim or the ,lessed +ords of your guru.So apply yourself to the profound method for a/oiding insensiti/ity to dharma. This is achie/ed through the ,lessings of your guru=s speech, Along +ith your o+n e4orts to listen to dharma properly.So, ho+e/er much understanding you gain through hearing dharma, it=s /italTo generate soon after+ard the understanding +hich comes from re:ection. %o+, then, do you generate the understanding +hich comes from re:ection>Analytic meditation is the exercise of eliciting experiential reali?ations*y contemplating a particular meditation topic from e/ery standpointAnd in e/ery +ay, using scriptural citations and sharp reasoning. For instance, if you set forth as the o,-ect to ,e esta,lished that your guru is a *uddha,Ad/ance again and again those cogent arguments that +ill pro/e he is a *uddha8For this is the means of eliciting the con/iction that he is a *uddha. Practicing this strenuously and repeatedly is +hat +e refer to as analytic meditation. Indeed, the primary aim for all the meditation topics@such as leisure and fortune, Impermanence, renunciation, generating enlightenment mind, and the correct /ie+@ Is to elicit sure understandings of them ,y engaging in sharp analytic meditation. E/en though this analysis only ,rings you the 0rst elementsOf the experiential a+areness that deri/es from re:ection,'ou +ill ne/er ,e o/ercome ,y insensiti/ity to dharmaAnd you +ill ha/e 0rmly planted the roots of your spiritual experience.So train yourself s5illfully in the +ays of analytic meditation. Moreo/er, analytic meditation is a uniAue Auality of our system.It is not recogni?ed e/en partially in any tradition that standsOutside the range of our Bamgon &ama=sC enlightened speech. The need for analytic meditation, ho+ to practice it, and so onAre taught in the *reat Stages of the #ath to +nlightenment D,am-rim Chen-moE.*y careful study and re:ection on these points you=ll reali?eThat they represent an extraordinary Auality of our teaching system. To merely re/ie+ a series of topics in your mind is re:ecti/e meditation8F This is not +hat +e call culti/ating analytic meditation.!either is it analytic meditation to memori?e the +ords of a teachingAnd then rehearse their meaning in your mind. To memori?e the essence of e/ery one of the path=s stages, as +ell as their order, num,er, and so on,And then to recall each essence, order, and num,er indi/iduallyIs also -ust re:ecti/e mediation, not analytic meditation. Therefore, as I said earlier, analytic meditation consists ofSetting forth a single topic as the o,-ect to ,e esta,lished,And then repeatedly analy?ing it +ith scripture and profound reasoningAs the means of generating a sure understanding. For instance, +hen +e re:ect again and again on the reasonsWhy +e thin5 that a particular o,-ect is attracti/e,We de/elop strong desire. This is Ganalytic meditationH to+ardAn o,-ect of attachment, and it increases our acti/e desire. &i5e+ise, +hen +e recall again and again ho+ a terri,le enemy%as harmed us, our hatred greatly increases.This represents analysis to+ard an o,-ect of hatred,And it ignites our Gexperiential a+arenessH of hatred. &et=s shift no+ to the spiritual domain, +here the aim is to increaseAn experiential a+areness of di4erent /irtuous minds ,y repeatedly contemplating The /arious reasons that +ill elicit them, as I -ust descri,ed +ith desire and hatred. What you must do here is contemplate o/er and o/er againThe most penetrating of scriptural citations and arguments,And in particular those arguments +hich are the most e4ecti/eFor eliciting a spiritual transformation +ithin your mind. If the repeated contemplation of -ust a single argumentE/o5es a sense of e/er2gro+ing anguish in your mind,Such as you might feel on hearing of your mother=s death,This is a sign that you are succeeding8 so continue stri/ing. *ut if repeated contemplation of a single argument gro+s staleAnd your mind remains unmo/ed, this means your practice is not succeeding.It=s also a fore+arning against ,ecoming insensiti/e to dharma.So com,ine supplications to your guru +ith fer/ent acts that accumulate meritAnd remo/e o,stacles.I Then try again to culti/ate the meditation topics e4ecti/ely. Some persons at this point1J de/elop sudden and po+erful feelings of faith,Impermanence, renunciation, and so on, e/en +ithout ha/ing practiced meditation.They ,ecome -oyously enthusiastic, thin5ing these are true spiritual reali?ations.*ut soon after, +hen the intensity of such feelings completely disappears,We see that they ,ecome saddened at the loss of these sentiments.%o+e/er, these are nothing ,ut limited sensations that arise on the ,asisOf transitory perceptions8 they aren=t true spiritual reali?ations.There is no need +hatsoe/er for you to ,ecome proudWhen such feelings arise or ,ecome de-ected +hen they fade.Still, ,ecause they are a sign that you ha/e recei/ed ,lessingsFrom your guru and tutelary deity, you should stri/e to ma5e them 0rm. True reali?ations are the experiential a+arenesses of faith, impermanence, and so on, Which come forth in succession after meditating continuously +ith +isdom=s discerning po+er. These represent inferential 5no+ledge and, unli5e the feelings mentioned earlier, they ne/er fade a+ay. Moreo/er, you must learn the s5illful techniAue for eliciting reali?ations. *egin ,y meditating on all the points contained in the indi/idual topics, From ser/ing a spiritual teacher to generating enlightenment mind.(o so -ust long enough to ,ecome pro0cient in each of them. Then meditate again on ser/ing a spiritual teacher up through generatingEnlightenment mind, in order to elicit contri/ed experiential reali?ations.Then do the same again, in order to elicit uncontri/ed experiential reali?ations. When you ha/e ,ecome familiar +ith these topics to the point of feeling sureThat you 5no+ ho+ to meditate on them and that you are a,le to generate the reali?ations, +e call this ,ecoming pro0cient. A spiritual a+areness +hich arises after continuous re:ectionOn many scriptural citations and reasonings, ,ut +hich fails to ariseWithout such re:ection, is called a contri/ed experiential reali?ation. An uncontri/ed experiential reali?ation is one +hich arises distinctly,As soon as you ,ring a su,-ect to mind and irrespecti/eOf any prolonged re:ection, li5e the desire for sense o,-ectsThat arises in your mind +ithout any need of prolonged contemplation. When understanding and experience com,ine thus in your mind,This mar5s the 0rst da+ning of spiritual reali?ation.Moreo/er, for some meditation topics the reali?ations arise easily8They can ,e generated e/en after practicing for only se/en days or so.For other topics, the reali?ations arise after se/eral days or +ee5s.For still others, they are diKcult to generate e/en after a year or more. For instance, it=s easy to reali?e the certainty of death8 *ut the uncertainty of the time of death is /ery hard to reali?e.It=s extremely easy to reali?e ho+ nothing except dharma can helpAt the time of death. Such di4erences hold true for the other topics as +ell. Therefore, don=t continue meditating o,stinately on those topicsFor +hich reali?ations come easily8 instead, mo/e on to the next point.&i5e+ise, don=t thin5 that the topics +hich are diKcult to reali?eAre ta5ing too long. !o matter ho+ long they ta5e, e/en months or years,$ontinue meditating until you generate the appropriate reali?ations. Finally, you need only practice re:ecti/e meditation to+ardThose earlier topics +hich you ha/e already masteredAnd those later ones for +hich you ha/e yet to gain reali?ations.So focus single2mindedly as you analy?e and contemplate the one topic you are currently practicing. PART TWO I!ST"#$TIO!S O! %OW TO (ELE&OP T%E SPI"IT#A& "EA&IMATIO!S ASSO$IATE( WIT% P"OPE"&' SE"LI!N A SPI"IT#A& TEA$%E" !o+ that I=/e instructed you on ho+ to carry out properlyThe 5ey elements in/ol/ed in practicing analytic meditation,What is the 0rst topic to +hich you should apply analytic meditationAnd ho+ should you apply analytic meditation to it> Analytic meditation need not ,e applied to the three introductory topics,11 The preliminary practices,16 and so on. Therefore, the practiceOf analytic meditation should ,egin +ith the topic of ho+ to ser/e a spiritual teacher. If you contemplate s5illfully for a,out se/en days the ,ene0tsOf ser/ing a teacher and for a,out se/en days also the faultsOf failing to ser/e a teacher, you +ill produce a mental transformation.17 The next topic is the root practice of culti/ating faith,Which is extremely important ,ut also diKcult to reali?e.'et no matter ho+ many months or years it ta5es to complete,(on=t thin5 that it=s ta5ing too long. Practice it one2pointedly#ntil you succeed in eliciting a mental transformation. Moreo/er, if you contemplate too many points during a single period,'our practice +ill ,ecome re:ecti/e meditation, not analytic meditation. Therefore, during each period contemplate -ust one topic.For instance, ma5e the topic GLa-radhara aKrmed that our guru is a *uddhaH@The 0rst of the four in this section19@the only one you +ish to /erify.Then, +ith scripture and sharp reasonings as proof, apply yourself and contemplate This /ery topic for the entire period until you generate a sure understanding. Bust as on the 0rst day, culti/ate this topic the next day and the next day after that.$ulti/ate it for a month and for a second month as +ell.$ontinue practicing this +ay until you elicit the true experiential a+areness.When the experiential a+areness emerges, s+itch to the next topic. After you ha/e reali?ed a topic, contemplate it +ith re:ecti/e meditation alone. %o+e/er, don=t mo/e on to a later topic ,efore you ha/e gained reali?ations of those +hich precede it8 The later topics cannot ,e reali?ed ,efore the earlier ones.Therefore, stri/e /igorously to elicit a reali?ation of the initial topic.1;After eliciting an experiential reali?ation of this topic, #nderta5e to practice in a similar +ay the second one@That a guru is the agent for all the *uddhas= acti/ities. After gaining a reali?ation of that topic, go to the next one@That e/en no+adays all *uddhas act on ,ehalf of sentient ,eings.Meditate ,y applying the intense analysis of scripture, reasoning, and your guru=s instruction.Bust as you culti/ate this topic the 0rst day, continue doing so The next day and the one after that@for days, months, or e/en years#ntil you succeed in eliciting the proper experiential reali?ation. 'ou must ,ring forth the reali?ation +hich percei/es that your guruIs truly a *uddha. And since this /ery topic is much more crucialThan all the others, de/ote yourself to it +ith great e4ort. After gaining this reali?ation, then go to the next topic, The one that is called GOur perceptions are unrelia,le.H $ulti/ate it ,y intensely applying the techniAue of analytic meditation.When you ha/e practiced this +ay and truly percei/e That your guru em,odies the actual nature of all the *uddhas,And +hen all the *uddhas and your guru appear to merge as one,'ou ha/e generated the reali?ation that relates to ser/ing a spiritual teacher. Once you ha/e elicited reali?ations of the four points that comprise GThe root practice of culti/ating faith,H then also generate successi/e reali?ationsOf the four that comprise Grecalling the spiritual teacher=s 5indness.H 'ou should ,rie:y contemplate as +ell the topic of pleasing your guru through action. PART THREE I!ST"#$TIO! O! A! EOT"AO"(I!A"' ME(ITATIO! TE$%!IP#E T%AT WI&& *"I!N 'O# N"EAT P"ON"ESS After properly gaining, in the manner descri,ed, the spiritual reali?ations That relate to generating faith and respect to+ard your spiritual teacher, 'ou should set out to elicit in succession the reali?ations for the topics "anging from leisure and fortune to generating precious enlightenment mind. %o+e/er, the reali?ations that relate to ser/ing a spiritual teacher,In +hich you culti/ate a faith +hich percei/es your guru as a *uddha,Are diKcult to generate +ithout practicing for months or e/en years.Therefore, carry out this extraordinary meditation instruction,So that you can ma5e progress Auic5ly in gaining experiential reali?ations. (e/ote one period of each day to the su,-ect of ser/ing a spiritual teacher.Meditate on the topics in the manner that +as descri,ed a,o/e. (e/ote one period to eliciting reali?ations of those topics ,eginning +ith &eisure and fortune, ,y analy?ing them according to the esta,lished order. First, this +ill further your reali?ations a,out ser/ing a teacher.Second, through gradually impro/ing your understanding of the topicsThat relate to persons of lesser and moderate capacity@!amely, leisure and fortune, impermanence, su4ering, and so on@These lesser and moderate reali?ations +ill reach an ad/anced le/el*y the time you complete the su,-ect of ser/ing a spiritual teacher. And if you also pursue the 0rst stages of analy?ing the correct /ie+,1<'ou +ill ma5e s+ift progress, simultaneously de/eloping and completing Experiential reali?ations of the three principal elements of the path.1CFor instance, if you plant +alnut, peach, and grape seeds together,Their trun5s and ,ranches and :o+ers +ill de/elop simultaneouslyAnd you can en-oy the fruit of all three at the same time. Therefore, di/ide each day=s meditation periods into three parts.(uring one part, meditate only on ser/ing your spiritual teacher8(uring one part elicit successi/ely the reali?ations for the topics"anging from leisure and fortune to precious enlightenment mind8And during one part apply analytic meditation to the profound /ie+. PART FOUR I!ST"#$TIO! O! (ELE&OPI!N T%E SPI"IT#A& "EA&IMATIO!S T%AT "E&ATE TO &EIS#"E A!( FO"T#!E So +hen you di/ide your meditation into these three periods,The +ay to contemplate ser/ing a spiritual teacher is as I explained ,efore.And the +ay to gain the reali?ations starting +ith leisure and fortune Is 0rst to identify +hat the essence of leisure and fortune is. "e:ect on +hat it +ould ,e li5e if you had ,een ,orn into any of the inopportune conditions1FAnd ho+ fortunate you are not to ha/e ,een ,orn there in this life. (on=t consider the Aualities of leisure and fortune in a shallo+ or detached manner8"e:ect again and again, applying sharp analytic meditationSo that you +ill im,ue yourself +ith a deep a+areness of ho+ you currently possess them all.When you are o/ercome +ith -oy, li5e a pauper +ho has found a treasure,Then you ha/e generated the reali?ation of identifying leisure and fortune. !ext s+itch to the topic of /ie+ing leisure and fortune as ha/ing great /alue,And repeatedly scrutini?e it +ith the su,tle analysis of scripture and reasoning.'ou +ill ha/e reali?ed the great /alue of leisure and fortune When you ,ecome distressed if e/en an instant of time is /ainly spent. Then go on to the next meditation topic, the diKculty of 0nding&eisure and fortune, and re:ect on it +ith po+erful analytic meditation.When you ,ecome as upset a,out ,eing idle for e/en an instantAs another person +ould if he spilled a ,ag of gold dust into a ri/er,Then you ha/e reali?ed the diKculty of 0nding leisure and fortune. PART FIVE (ELE&OPI!N T%E SPI"IT#A& "EA&IMATIO!S T%AT "E&ATE TO IMPE"MA!E!$E Turn no+ to the meditation topics that relate to impermanence.'ou are sure to de/elop mental transformations ,y 0rst meditatingFor a,out a +ee5 on the six disad/antages of failing to recall deathAnd then for another +ee5 or so on the six ad/antages of recalling death. After that, practice the three reasons that death is certain.The 0rst reason is that the &ord of (eath is certain to appearAnd cannot ,e turned ,ac5 ,y any means. With great determination,Apply analytic meditation to this topic no matter ho+ many days or months it ta5es. After achie/ing that experiential a+areness, the next topic to /erifyIs that your life span does not increase and is constantly gro+ing shorter. $ulti/ate it ,y practicing analytic meditation forcefully. After achie/ing that experiential a+areness, apply analytic meditationTo the next topic@that there is little opportunityTo practice dharma e/en during the time you remain ali/e. *ut the truly extraordinary and uneAualed instruction for recalling death Is contained in the topic called GMeditating on the nature of death.H1I Through it, recollection of impermanence can ,e generated easily. In the outline that gi/es the order in +hich to present the teachings, This topic is placed after the set of nine points6J for meditating on death. *ut a 5ey instruction for ho+ to put the teachings into practice is that you should meditate on it here.61 So +hen you=/e used the three reasons to determine that death is certain, $onsider +hat the /arious stages in the dying process +ill ,e li5e. *y meditating on this, you +ill feel a sense of o/er+helming terror. When you contemplate again and again the experiences that +ill ,efall you,Applying analytic meditation to the meanings contained in +ritings &i5e the one that I composed urging recollection of impermanence,66'ou +ill ,e so dismayed that you cannot stay on your meditation seat. If after meditating in this +ay you feel great terror,As though you +ere experiencing your actual death no+,And if your re:ection on the stages of death is so /i/idThat they seem real and cause your heart to -ump suddenly in fear,This is the measure that you ha/e reali?ed the certainty of death. After that, practice analytic meditation +ith total concentration, Applying it to the sole topic that your life span is uncertain@The 0rst reason67 in the root category called GThe uncertainty of the time of death.HThere is no certainty that your death +ill not come this /ery moment.'ou should contemplate this fact ,y applying analytic meditationFrom e/ery standpoint and in e/ery +ay. %ere is a 5ey instruction that is ,oth secret and profound,A,out ho+ to recollect that the time of death is uncertain.'ou see and hear directly a,out the uncertainty of other persons= li/es.(eath stri5es ,y means of many causes, suddenly and unexpectedly.Some persons die +hile they are +al5ing.Some die +hile they are eating, others +hile tal5ing.Some persons die +hile laughing, others +hile they are running.Some +ho are strong and agile die performing athletic feats.One moment they are persons8 the next they are corpses.One moment they are ali/e8 the next they are gone.As you contemplate again and again the nature of these occurrences,Analy?e yourself as +ell, using sharp reasonings such as theseGI ha/e exactly the same nature as these persons.HG%o+ can I ,e sure that I +on=t die this /ery moment>HG%o+ can I ,e sure that I +on=t ,e a corpse this /ery night>HG%o+ can I ,e sure my funeral rites +on=t ,e performed tonight>HG%o+ can I ,e sure I +on=t ,e laid to rest in a cemetery tonight>H'ou +ill generate the proper reali?ation ,y recalling That you can ne/er ,e sure +hen 'ama, The &ord of (eath,Will grip you in his -a+s and then crush you +ith his fangs."ecall ho+ you are loc5ed in the throes of ,attle +ith this arch enemyAnd that you can=t ,e sure he +on=t 5ill you right no+. After that, meditate on the next topic, ho+ the factors that ,ring death Are many +hile the factors that sustain life are fe+.After gaining this experiential a+areness, go on to the next reasonAnd apply analytic meditation intensely to the topic +hich addresses%o+ your ,ody and life force are as fragile as a +ater ,u,,le. When you ha/e forcefully applied these techniAues for contemplatingThe three reasons that relate to the uncertainty of the time of death,'ou=ll thin5. GI can=t ,e sure I +on=t die this /ery minute.HAs you lie do+n, you=ll +onder, GWill I +a5e up tomorro+ morning>HWhen you get up, you=ll +onder, GWill I go to ,ed tonight>HWhile going some+here, you=ll +onder, GWill I come home again>HAs you return, you=ll +onder, GWill I e/er go ,ac5 there again>H'ou=ll +onder, GWhich +ill come 0rst, tomorro+ or my next life>HGWill death arri/e ,efore I can 0nish eating my ,ag of tsamba69>H GWhich +ill come 0rst, the end of this pot of tea or death>H 'ou=ll thin5, GThere=s no certainty I +on=t depart this /ery moment.HWhen you de/elop an impatience +hich thin5s, GI ha/e no time, I ha/e no time,H Then you=/e generated the reali?ation of the uncertainty of death. "eali?ation of the certainty of death comes +ith relati/e ease.%o+e/er, it=s more diKcult to reali?e the uncertainty of the time of death.So don=t thin5 to yourself that the latter topic is ta5ing too long.$ontinue +ith your practice for days, months, or e/en years.Meditate +ith single2minded resol/e until you produce a mental transformation.After generating this reali?ation, go on to the next topic@That nothing except holy dharma can ,ene0t you at the time of death. For as many days and months as are needed, contemplate these three reasonsThat neither friends, nor +ealth, nor ,ody are of any help. *ut once you percei/e that nothing except dharma ,ene0ts you at death, !o further practice is needed8 for this /ery understanding is the measure of reali?ation. *ecause this topic is easy to reali?e and need not ,e practiced long, A 5ey point is to go on to the next su,-ect after you ha/e gained the proper a+areness. PART SIX %OW TO (ELE&OP T%E SPI"IT#A& "EA&IMATIO!S T%AT "E&ATE TO T%E S#FFE"I!N OF T%E &OWE" STATES Although the topic of meditating on the su4ering of the lo+er statesIs taught separately from ho+ to perform the act of ta5ing refuge,The ideal +ay in +hich to practice them is to ta5e refuge"ight after re:ecting on each aspect of the lo+er states. Still, a po+erful and e4ecti/e instruction for the no/ice practitioner Is to meditate initially on the su4ering of the lo+er states alone, Separately from the act of ta5ing refuge. Then, after gaining the 0rst stagesOf experiential reali?ation, you should culti/ate the t+o practices -ointly. Among the areas of the three lo+er states, ,egin ,y meditating onThe su4ering of G"e/i/alsH, +hich is the 0rst of the hot hells.After generating the perception that you ha/e actually ta5en ,irth there,$ontemplate its su4erings as though you are really experiencing them. 'ou may thin5, GIt +ould ,e agoni?ing to ta5e ,irth in such a place8*ut I am only imagining this. It is not a real experience.HThough it is -ust your imagination and not a real experience,'our mind contains the seeds of accumulated and undiminished 5armaThat ha/e the po+er to hurl you into the "e/i/als hell. So ha/e no dou,t8 +hen these seeds are acti/ated and rendered potentIn the lim, called G,eing,H6; you +ill de0nitely fall into that place. If it frightens you no+ merely to contemplate such a place,What +ill you do +hen you are actually ,orn there> $ontemplate ho+ you +ill manage to endure su4ering li5e that. $ontemplate ho+ you +ill manage to ,ear such a long life span. Meditate alternately and +ith con/iction, then, on these t+o ideasThat you ha/e actually ,een ,orn there and that you are certain to ,e ,orn there.When you de/elop an intense desire to see5 immediatelyA means of li,eration and a refuge that can sa/e you from this peril,And this ,rings on such great apprehension that you e/en&ose your appetite for food, this is the measure of ha/ing generatedAn experiential a+areness of the su4ering in the lo+er states. &i5e+ise, stri/e to meditate in the manner that +as -ust descri,ed, Intensely and +ith single2minded determination, until you generate The reali?ations that relate to the indi/idual su4erings experienced In *lac5 &ines, $ompression, Screams, Nreat Screams, $on:agration, Nreat $on:agration, and #nrelenting Torment.6< After that, apply this same method of contemplation To the four great ad-acent hell regions and the eight cold hells. (on=t re:ect as though you +ere +atching some remote spectacle. "e:ect instead that you ha/e actually ,een ,orn in these places And that you are certain to ,e ,orn there. After meditating intensely On +hat you experience there and ho+ you +ill ha/e to undergo terri,le And intense su4ering for a /ery long time, an un,eara,ly strong pain Will penetrate your heart as ,efore, and cause you to lose all contentment. When you de/elop an intense desire to see5 a means of li,eration and a refugeThat can sa/e you, this is the mar5 that you ha/e generated the proper reali?ation. To enhance your practice +hen meditating on the su4ering of the hells, "ead their descriptions in the Sutra on 'ell-composed RecollectionAnd examine carefully the speci0c su4erings of these regionsAs they are depicted in dra+ings. After doing this, re:ectGAs soon as I cast o4 this physical form, I, too, +ill ,ecomeA /ictim of these /ery same conditions. What shall I do then>H"ecalling this again and again is the ,est +ay to impro/e your practice. After that, generate a state of a+areness in +hich you imagineThat you ha/e actually ,ecome each type of hungry ghost and animal.Though at this time you ha/en=t really ,ecome these ,eings,'our mind is a storehouse 0lled +ith myriad forms of pro-ecting 5armaThat +ill surely cause you to ,e ,orn there ,efore /ery long. So re:ect GWhen that happens, these are the experiences I +ill undergo.H Then ponder all the acti/ities you +ill engage in@,oth +hile +al5ing and at rest@When you actually ta5e ,irth as di4erent types of hungry ghosts Or as a dog, a don5ey, a +orm, a ,ird, a deer, and so forth.Also as5 yourself G%o+ +ill I ,e a,le to endure all this>HTo enhance this practice, read as +ell a,out the su4ering of hungry ghostsAnd animals as descri,ed in the S.tra on 'ell-composed Recollection. Meditate this +ay until you thin5, GI +ish I could close the door to the lo+er states this /ery moment,HOr G%o+ +onderful it +ould ,e to 0nd a means of closing it right no+.HWhen you also ta5e up, e/er so Auic5ly, strenuous forms of practice,These are the signs that you ha/e generated the appropriate reali?ation,As the scriptures descri,e in the story of Ananda=s t+o nephe+s.6C PART SEVEN T"AI!I!N 'O#"SE&F I! T%E P"A$TI$E OF TA)I!N "EF#NE After generating, as descri,ed, the reali?ations that relate to the su4ering in the three lo+er states,'ou +ill also de/elop the desire to 0nd a refuge that can sa/e you from this plight.When this occurs, you are ready to contemplate ho+ the Triple NemIs the only true refuge and to re:ect on their /arious Aualities. 'ou +ill elicit a mental transformation ,y re:ecting for a,out se/en days On the four reasons that explain +hy they are a +orthy o,-ect of refuge. After that, meditate on a *uddha=s physical, /er,al, and mental Aualities, and on the Aualities of his acti/ities.(o this in accord +ith your intellectual po+ers, either in ,rief*y follo+ing the explanations that appear in the &am2rim +ritingsOr in detail ,y follo+ing those presented in ma-or philosophical treatises,Such as the t+o /rnaments, the 0igher Science,6F and the li5e. The measure for ha/ing generated the proper experiential reali?ation is to de/elop an intense faith that cannot ,e re/ersed. Meditate similarly on the Aualities of the dharma and the sangha@Either in ,rief as taught in the &am2rim or in detail as taughtIn the ma-or treatises. The measure for ha/ing generated this reali?ationIs again to de/elop a strong faith +hich cannot ,e o/ercome,Through ha/ing recogni?ed the Aualities of this system=s Triple Nem@That is, our teacher, his teaching, and those +ho practice the teaching. After eliciting a reali?ation of this topic, do the same for each of those In the section called Glearning the distinctions.H The measure for ha/ing generatedThis reali?ation is to ,e a,le to apprehend clearly the distinctions Associated +ith each aspect of the Triple Nem. After eliciting that reali?ation, go to the next topic, +hich addresses%o+ to ta5e refuge ,y professing faith in the Triple Nem."e:ectGI accept my guru and the *uddha as the ones +ho teach me ho+ to 0nd refuge8I accept the holy dharma gem as the actual refuge8And I accept the sangha as the companions +ho help me to 0nd refuge.HThe measure of this experiential reali?ation is to gain the con/iction That you could accept only the Triple Nem +ith such strong faith, *ecause no other teacher, refuge, or follo+ers are their eAual. After generating this experiential reali?ation, the next topicIs to ta5e refuge ,y disa/o+ing faith in any other tradition."e:ect carefully ho+ our teacher, the *uddha, and his teachingAre the sole point of entry for those +ho see5 li,eration,And ho+ they are superior ,y /irtue of possessing six distinctions.6I"e:ect as +ell ho+ other teachers and their teachings@ Such as the doctrines of *on, the tirthikas,7J great +orldly gods,And all those teachings and teachers di4erent from this dharma@Are inferior in that they possess six opposite distinctions.Through re:ecting thus, ,ring forth a heartfelt con/iction of ho+Our supreme teacher, his teaching and those +ho follo+ it are the sole refuge,And ho+ no other tradition +hatsoe/er is a true refuge. The measure of reali?ation is reached +hen this 5eeps you from generatingE/en the slightest thought of +anting to ta5e refuge in someone else. After that, you +ill elicit a mental transformation ,y meditating For a,out se/en days on the ,ene0ts of ta5ing refuge and also for a,out a +ee5 On the precepts to ,e o,ser/ed. So exert yourself +ith heartfelt con/iction. *ecause it does not ta5e /ery long to generate reali?ationsOf the meditation topics associated +ith ta5ing refuge,Study and re:ect on the explanations found in the ma-or scriptures.&earn as +ell to meditate on them +ith single2minded determination8For the /irtuous Aualities of the Triple Nem are as /ast as space,As numerous as the grains of sand in the Nanges, and as deep as the ocean.Moreo/er, the three realms are too small to hold the merit that is gained*y recogni?ing and de/eloping faith to+ard e/en a portion of them.So de/ote yourself to this practice earnestly and /igorously. PART EIHT %OW TO $OM*I!E T%E E&EME!TS OF TA)I!N "EF#NE A!( "EF&E$TI!N O! T%E S#FFE"I!N OF T%E &OWE" STATES I! O"(E" TO ME(ITATE O! T%EM BOI!T&' After properly eliciting separate reali?ations as descri,ed a,o/e,For the topics of re:ecting on the su4ering in the lo+er statesAnd recalling extensi/ely the /irtuous Aualities of the Triple Nem,'ou should practice ta5ing refuge in a +ay that com,ines the t+o su,-ects. The t+o causes +hich form the ,asis for the act of ta5ing refugeAre the fear of ,eing tormented ,y the su4ering in the lo+er statesAnd the faith +hich ,elie/es that the Triple Nem alone ha/e the po+er to sa/e you.The actual essence of ta5ing refuge is the mental act in +hich,*ased on these causes, you entrust yourself from your heartTo the Triple Nem as the o,-ect +hich can sa/e and protect you. If you +ere to fall into the lo+er states, you +ould not ,e a,leTo 0nd a refuge, nor +ould you e/en 5no+ ho+ to ta5e refuge.Thus, it=s crucial that you ,egin right no+ to practice ta5ing refuge.'ou should do this ,y re:ecting carefully on the +ords$omposed ,y the &ord Shantide/a, +hich ,egin at the phraseGWith eyes that peer a,out in terrorH and continue up toThe line GPlease free me Auic5ly from this source of fear.H71 Furthermore, the +ay of de/oting yourself fully to these points And meditating on them extensi/ely is to carry out the follo+ing practiceFirst emanate from the heart of the guru on the cro+n of your headA complete o,-ect of refuge, +hich ,ecomes seated in front of you.Then /isuali?e all sentient ,eings of the six classes surrounding you.After that, ,egin ,y meditating on the su4ering of "e/i/als. Imagine you are actually there, so /i/idly that it 0lls you +ith terror.Then re:ect that you need not ,e afraid, ,ecause the sa/ing refugeOf the Nuru and Triple Nem@+ho are sitting in the space ,efore you@Possess the po+er that can sa/e you from this plight. Finally, hold in your mind the thought that you ,eseech this o,-ect of refugeFrom the ,ottom of your heart to sa/e you and all sentient ,eings"ight no+ from this su4ering of "e/i/als, +hile you diligently repeatThe refuge formula aloud many times o/er. (o the same for the other hot hells@*lac5 &ines, $ompression, Screams, and the rest@As +ell as for the four ad-acent hell regions,The eight cold hells, the hungry ghosts, animals, and so on.Meditate on all their /arious su4erings, ta5ing each one separately.Then recite the refuge formula aloud, after you ha/e contemplated each topic. These 5ey points ma5e for a practice that is truly +onderful.!o+adays, many persons recite the refuge formula a prescri,ed num,er of times.*ut they repeat the formula +ithout ha/ing gained any 5no+ledge Of the topics -ust descri,ed, such as the causes and essence of ta5ing refuge,Its /irtuous Aualities, distinctions, or the professing of faith and disa/o+al of other religions,Such practice is mere /er,al stri/ing, mere +ords, mere counting.%o+ could this e/er represent a genuine form of ta5ing refuge>What can you accomplish ,y a refuge practice +hich fails to enter the doorTo the inner faith of *uddhism and +hich is performed as though it +ere a form of punishment> So if you +ant to underta5e a prescri,ed num,er of refuge recitations, Perform them here,76 +hile re:ecting extensi/ely on the /arious topics8 This +ill ensure that your e4orts are carried out most e4ecti/ely. 2 See more at httpQQ+++.lamayeshe.comQ> sectRarticleSidR971Tsthash./M+EB6d9.dpuf