Date:   10/28/2024 1:52:59 AM ( 7 d ago)
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URL:   https://www.curezone.org/forums/fm.asp?i=2466595

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And the method is... "Pay attention carefully, it is one of the greatest methods...

You may have read or heard about the so-called 'positive thinkers' of the West. They say just the opposite — they don't know what they are saying. They say, "When you breathe out, throw out all your misery and negativity; and when you breathe in, breathe in joy, positivity, happiness, cheerfulness."

Atisha's method is just the opposite: when you breathe in, breathe in all the misery and suffering of all the beings of the world — past, present and future. And when you breathe out, breathe out all the joy that you have, all the blissfulness that you have, all the benediction that you have. Breathe out, pour yourself into existence.

This is the method of compassion: drink in all the suffering and pour out all the blessings. And you will be surprised if you do it. The moment you take all the sufferings of the world inside you, they are no longer sufferings. The heart immediately transforms the energy. The heart is a transforming force: drink in misery, and it is transformed into blissfulness... then pour it out.

Once you have learned that your heart can do this magic, this miracle, you would like to do it again and again. Try it. It is one of the most practical methods — simple, and it brings immediate results. Do it today, and see.

That is one of the approaches of Buddha and all his disciples. Atisha is one of his disciples, in the same tradition, in the same line. Buddha says again and again to his disciples, "Ihi Passiko" - "Come and see!" They are very scientific people. Buddhism is the most scientific religion on the earth; hence, Buddhism is gaining more and more ground in the world every day. As the world becomes more intelligent, Buddha will become more and more important. It is bound to be so. As more and more people come to know about science, Buddha will have great appeal, because he will convince the scientific mind ~ because he says, "Whatsoever I am saying can be practiced." And I don't say to you, "Believe it," I say, "Experiment with it, experience it, and only then if you feel it yourself, trust it. Otherwise there is no need to believe."

Try this beautiful method of compassion: take in all the misery and pour out all the joy.

There are three objects which can either function as three poisons or can become three bases of infinite virtue. Atisha is talking of the inner alchemy. The poison can become the nectar, the baser metal can be transformed into gold.

What are these three objects? The first is aversion, the second is attachment, and the third is indifference. This is how the mind functions. You feel aversion to whatsoever you dislike, you feel attachment to whatsoever you like, and you feel indifferent to things which you neither dislike nor like. These are the three objects. Between these three, the mind exists. These are the three legs of the tripod called the mind: aversion, attachment & indifference. And if you live in these three as they are, you are living in poison.

This is how we have created a hell out of life. Aversion, dislike, hatred, repulsion — that creates one-third of your hell. Attachment, liking, clinging, possessiveness ~ that creates the second one-third of your hell. And indifference to all that you are neither attracted to nor repulsed by — that creates the third part, the third one-third of your hell. Just watch your mind, this is how your mind functions. It is always saying, "I like this, I don't like that, and I am indifferent to the third." These are the three ways the mind goes on moving. This is the rut, the routine.

Atisha says: These are the three poisons, but they can become the three bases of virtue. How can they become three bases of great virtue? If you bring in the quality of compassion, if you learn the art of absorbing suffering, as if all the suffering of the world is coming riding on the breath, then how can you be repulsed? How can you dislike anything and how can you be indifferent to anything? And how can you be attached to anything?

If you are unconditionally taking in all the suffering in the world, drinking it, absorbing it in your heart, and then instead of it pouring blessings onto the whole of existence unconditionally — not to somebody in particular, remember; not only to man but to all: to all beings, trees and rocks and birds and animals, to the whole existence, material, immaterial — when you are pouring out blessings unconditionally, how can you be attached?

Attachment, aversion, indifference: all disappear with this small technique. And with their disappearance the poison is transformed into nectar, and the bondage becomes freedom, and the hell is no more a hell, it is heaven.

In these moments you come to know: This very body the buddha, this very earth the lotus paradise.

And the last sutra:

Atisha is not an escapist. He does not teach escapism, he does not tell you to move from situations which are not to your liking. He says: You have to learn to function in bodhichitta => in buddha-consciousness, in all kinds of situations — in the marketplace, in the monastery; with people in the crowd or alone in a cave; with friends or with enemies; with family, familiar people, and with strangers; with men and with animals. In all kinds of situations, in all kinds of challenges, you have to learn to function in compassion, in meditation — because all these experiences of different situations will make your bodhichitta more and more ripe.

Don't escape from any situation — if you escape, then something will remain missing in you. Then your bodhichitta will not be that ripe, will not be that rich. Live life in its multidimensionality.

And that's what I teach you too: Live life in its totality. And living in the world, don't be of it. Live in the world like a lotus flower in water: it lives in water, but the water touches it not. Only then will bodhichitta flower in you, bloom in you. Only then will you come to know the ultimate consciousness which is freedom, which is joy, eternal joy, which is benediction. Not to know it is to miss the whole point of life; to know it is the only goal. The only goal — remember it.

And remember, Atisha's sutras are not philosophical, not speculative, not abstract. They are experimental, they are scientific.

Let me repeat again: religion is a science in the sense that it is the purest knowing. Yet it is not a science in the sense of chemistry and physics. It is not the science of the outward, it is the science of the inward. It is not the science of the exterior, it is the science of the interior. It is the science that takes you beyond, it is the science that takes you into the unknown and the unknowable. It is the greatest adventure there is. It is a call and a challenge to all those who have any courage, any guts, any intelligence.

Religion is not for cowards, it is for people who want to live dangerously.

Enough for today."

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