— by Joan Halifax
Roshi
"How rare it is to open to the nourishment of basic goodness!"
"How rare it is to open to the nourishment of basic goodness!"
A Brahmin
once came to the Buddha and asked him how he could enter the Abode of Brahma or
the Divine. The Buddha told him that this was possible by practicing
boundless kindness toward all beings, boundless compassion with all beings,
boundless joy in the salvation and basic goodness of all beings, and boundless
equanimity toward all beings, whether friend or foe. Practicing thus, the
Buddha explained, makes it possible for one to transform the obstacles of
meanness, gloating over the misfortune of others, unhappiness, and preferential
mind. This was the way, he explained, that we enter the abode of the
divine.
In another
sutra, there is a story about the Buddha manifesting these boundless qualities
of mind that he taught his Brahmin student. Once there was a very ill
monk. His body was covered with suppurating, foul-smelling sores that
were leaking pus. No one wanted to care for him because he looked and
smelled so terrible. The Buddha went to the monk’s bedside and cleaned
his sores, bathed him, and gave him support and inspiration as well as
teachings. Sometime later the Buddha told his followers that if they
really wanted to serve him, they should serve the sick with boundless kindness,
compassion, joy, and equanimity. The Buddha knew that he was not separate
from any form of suffering.
The Four
Boundless Abodes are loving kindness, compassion, sympathetic joy, and
equanimity. These are qualities of the mind and heart that are inherent
to our basic nature. Buddhism calls these universal virtues the Four
Boundless Abodes. By cultivating them in our activities, we strengthen
their presence within us. As their presence grows stronger, so does their
boundless quality. These abodes are the unconditional treasure that is
always available to each of us, even when we are dying.
Generating
these four qualities is the ultimate form of self-care. They connect us
to the stream of basic goodness, and they connect us to one another. They
are the qualitative basis for our work in being with dying. In some deep
sense strengthening their presence is the best self-care we can give.
You can
practice each of the abodes by directing its energy to yourself, a benefactor,
a friend, a loved one, a difficult person, a person about whom you feel
neutral, or all beings. You can also start with yourself and expand the
practice by spending a few minutes directing the energy toward each of these
parties sequentially until, at the end of the practice, all beings are
included.
I begin by
sitting quietly and remembering how much suffering there is in the world and
how much I would like peace and happiness for all beings. I remember that
someday, sooner or later, I will die and all beings will die. I want to
use this precious human life as best I can. I then vow to free myself
from suffering and help others be free from suffering.
Resting in
openness, I bring my attention gently to my breath. Then I begin my
practice with myself, a friend, a loved one, or a relative who is
suffering. This opens my heart and deepens my commitment. On the in-breath
I take in suffering. On the outbreath I offer one of the abodes. I
often practice with one of the phrases below, directing it to the chosen
recipient. Feeling open and committed, I pay attention to what is arising
in my heart and mind during practice and let the practice shift
accordingly. For example, I might find myself resisting inhaling the suffering.
Then I shift the focus to sending compassion to myself.
At the end
of a period of practice, I again rest in openness, inviting the feeling of
gratitude to be present. How rare it is to open to the nourishment of
basic goodness! Then I dedicate the merit of the practice to all beings
everywhere.
No comments:
Post a Comment