The Wish Fulfilling Goldern Sun of The Mahayana Thought Training4.pdf

THE WISH~FULFILLING

GOLDEN SUN

OF THE

MAHAYANA

THOUGHT TRAINING

Thubten Zopa

(The greatest simpleton amongst

all the followers of Guru Shakyamuni)

106

MEDITATION FOUR

THE MAHAYANA EQUILIBRIUM MEDITATION ( T’eg.pa.ch’en.

pö.lo.jong.tsül )

It is never enough to gain only self-Liberation. Attachment to my own

self-peace and striving solely for this is very selfish and cruel.

Visualising a disturbing enemy, a helping friend and a stranger, surrounded

by all sentient beings, after contemplating each section of this meditation, I should

think, “There is no reason to be attached to, and help the friend, nor to hate the

enemy and return harm.”

1. If I were to work only to gain my own self-peace, there would be no reason

to have been born human, because, even as an animal, I could strive for

this.

The different forms of animal have the same aim: self-happiness, and

perform many negative actions, such as destroying enemies, cheating

others with political mind and fighting, as do many highly educated

people, who also seek only their own self-pleasure. There is almost no

difference between them other than physical shape.

2. The main purpose of my being born human is to strive for and achieve

higher aims: to bring every sentient being into everlasting happiness.

This is something that no animal can do.

3. Just as I wish to avoid suffering and find happiness, so do all other

sentient beings.

Therefore, I and all other sentient beings are equal; therefore there is no

logical reason to care more for myself than for another and I should harm

neither enemy nor any other sentient being.

4. For countless rebirths I have been discriminating all beings as either

friend, enemy or stranger with the self-“I” consciousness .

Päl.dän.ch’ö.dr’ag said:

If there is self “I” consciousness, then there is the

discrimination of self-others.

Attachment and hate arise from discriminated partisanship between

other and self.

All negative things arise from acting under the influence of these

negative minds.

a. How the self-‘‘I” consciousness (ignorance, wrong conception)

causes

107

“I” attachment (greed)

producing

attachment to self-happiness (possessiveness).

All the different functions of the negative mind arise from the above.

i. Anger is caused by greed and self-attachment; it makes me

discriminate against whoever disturbs my happiness, thus producing

the enemy.

ii. Greed points out the friend who helps, and the enemy who hinders.

Such reasoning comes from past, present and future instances of help

and hindrance.

iii. Ignorance discriminates the stranger, who neither helps nor hinders.

b. Results

i. Anger makes me hate and harm the enemy.

ii. Greed makes me be attached to, and help the friend.

iii. Ignorance makes me see the stranger as of a permanent self-nature.

By following the advice of these negative minds I become involved in

suffering and complicated situations.

Greed creates suffering and danger for myself and all other beings. The

whole Earth is in danger of explosion. Attachment offers no peace, and

only causes suffering.

5. The two negative actions, helping with greed and harming with anger,

have thrown me into samsaric suffering for beginningless lives, making

perfect peace and Enlightenment impossible to achieve.

6. To continue in this way will cause me the same suffering, receiving

neither realisations nor Enlightenment, for countless eons.

Negative actions leave negative impressions on the consciousness. These

ripen into negative karma, and create suffering ad infinitum.

7. The three objects—friend, enemy and stranger—are not definitely true.

The reasons for their being what they are, are very temporal. The present

friend, enemy and stranger have not always been the friend, enemy and

stranger in past countless lives. Even the enemy of last year may be the

friend of this year, or the friend of this morning become this afternoon’s

enemy. It can change within the hour, and does so because of attachment

to food, clothing and reputation.

The Teaching, Pung.zang.g’i.zhug.pa says:

If one tries to befriend an enemy for a moment, he becomes

your friend. The same thing occurs when one treats a friend as

an enemy. Therefore, knowledgeable ones are never attached to

108

food, clothing or reputation, nor to friends or enemies, by

understanding the impermanence of temporal relationships.

Guru Shakyamuni said:

The father becomes the son in another life, mother becomes

wife, enemy becomes friend; it always changes. Therefore,

there is nothing definite in samsara.

According to this realisable quotation, there is no reason to be attached to

friends nor to hate the enemy.

8. If that ignorant, self-“I” conception and all of its objects were true, these

three distinctions (friend, enemy, stranger) should exist from countless

previous lives to the present, and even beyond Enlightenment.

This contradicts the significance of Buddhahood, for the Enlightened

Being is called Buddha because his wonderful, sublime Knowledge has

not a tiny atom of the delusions and illusions that cause such

discriminations.

Therefore, the fully-understanding One showed his compassionate

method, the Equilibrium Meditation, to free me from delusions, illusions

and discriminations.

The discriminations are not true because that conception and its objects

are totally illusive. There is no self-“I.”

9. My afflictions are not created by the enemy but by myself. In my previous

lives I afflicted others through ignorance, and the results of this return

during my present life.

As a Sutra says:

I have killed all of you before and was chopped up by all of you

in previous lives. We have all killed each other as enemies, so

why should we be attached to each other?

Chandrakirti said:

It is very foolish and ignorant to retaliate with spite, in the

hope of ending the attack of the enemy, because the retaliation

itself only brings more suffering.

Therefore, there is no reason to retaliate.

10. The enemy is the object of my practice of patience, to control my anger.

I should not hate the enemy who, by strengthening this practice, brings

peace into my mind.

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