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In the beginning, if we find it difficult to visualize the objects of refuge in an elaborate form we can imagine simply that the Three Jewels are present in the space before us, and then with faith recite the short prayer of going for refuge.
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Because our mind is weak in Dharma understanding we must rely upon the support of verbal prayers. Just as a feeble, old person needs a walking stick, so we need to recite prayers to remind us to improve our bodhichitta.
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Tantric teachings explain special methods to improve our bodhichitta and our understanding of emptiness.
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When we meditate on emptiness, the mere absence of all phenomena that we normally perceive, we imagine that all conventional appearances have dissolved into emptiness, identify this emptiness as lack of inherent existence, and then try to mix our mind with this emptiness.
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When our mind is peaceful, we are free from worries and mental discomfort, and we experience true happiness.
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What is meditation? Meditation is a mind that concentrates on a virtuous object, and that is the main cause of mental peace. The practice of meditation is a method for acquainting our mind with virtue. The more familiar our mind is with virtue, the more peaceful it becomes.
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'The New Meditation Handbook' is a practical guide to meditation. It teaches us how to make ourself and others happy.Although we wish to be happy all the time, we do not know how to be,and because of this we usually destroy the happiness we have by developing anger and delusions.
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If we train in bodhichitta and follow the Bodhisattva’s way of life, eventually our mind will be released from both the delusions and the imprints of the delusions.
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Eventually, through the force of familiarity, bodhichitta becomes spontaneous, arising naturally day and night without effort. When this happens, we become a Bodhisattva, a being bound for enlightenment.
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Bodhichitta is a primary mind motivated by great compassion that wishes to attain full enlightenment for the benefit of all living beings. This special mind does not arise naturally but has to be cultivated in meditation for a long time.
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The bark of sugar cane tastes sweet but it is not as sweet as the core. In the same way, cultivated bodhichitta is effective in directing us towards enlightenment but it is not as effective as the spontaneous mind of bodhichitta.
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When a doctor administers medicine he treats each patient differently according to their needs; he does not give them all the same medicine.If a patient is in great pain the doctor will first administer a pain killer to reduce the pain and then he will begin to treat the disease.
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In 'Gone to Lanka Sutra' Buddha says: Just as a doctor administers medicine Patient by patient, So Buddha expounds ‘only mind’ To living beings.
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When Buddha teaches Dharma he administers Dharma medicine for the mind according to the needs of individual disciples; he does not give everyone the same instructions.
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Just as every part of a medicinal tree – the roots, trunk, branches, leaves, flowers and fruit – provides medicine and is useful in curing disease, so every part of the instructions on training the mind can cure the mental disease of the delusions.
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When training in the common practices of the stages of the path (Tib. Lamrim) it is particularly important to gain some experience of the meditations on this precious human life, impermanence and death, karma, and the dangers of samsara.
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Since we regard our self or I as so very precious and important, we exaggerate our own good qualities and develop an inflated view of ourself. Almost anything can serve as a basis for this arrogant mind, such as our looks, possessions, knowledge, experiences or status.
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The main reason why we do not cherish all living beings is that we are so preoccupied with ourself, and this leaves very little room in our mind to appreciate others. If we wish to cherish others sincerely, we have to reduce our obsessive self-concern.
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No matter how hard we study, if we have no faith in Dharma our intellectual knowledge will never help us to reduce our delusions, the root of all suffering. We may even become proud of our knowledge, thereby actually increasing our delusions.
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Faith is the root of spiritual realizations. Without faith our mind is like a burnt seed, for just as a burnt seed cannot germinate, so knowledge without faith can never produce Dharma realizations. Faith in Dharma induces a strong intention to practice it.
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