Lake of Lotus (4)-The Wisdom in Directing One's Dharma Practice (4)- The Skills in the Setting-Up of...

8/13/2019 Lake of Lotus (4)-The Wisdom in Directing One's Dharma Practice (4)- The Skills in the Setting-Up of Plans-By Vajra

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ByVajra Acharya Pema Lhadren

Translated by Amy W. F. Chow

The Skills in the Setting-up of PlansThe primary condition for success is the setting-upof an objective. In the setting-up of an objective withregards to ones preference, capability and ideal, tobe supplemented with the skills in the setting-up ofan objective, a blueprint of grandeur for the ideal ofones life has more or less been drawn up. Then, whatis the next step to proceed in order to ensure successin achieving the objective?

The next step is to draw up a detailed and concreteplan, which is also strategic and efficient in nature.

To work out a series of plans for the major, medium-term and small objectives is like the building upof a network of interconnected highways whichwould eventually lead to success. In designingthe numerous plans, attention must be paid to thefollowing items:

1. Complementarity and the Enhancementof Effectiveness: The links between plansshould have compatible, complementary andinterdependent effects. Why is this necessary?Wouldnt it be better if the plans are independent

of each other? It would be too troublesome to haveso many considerations in drawing up the variousplans. Since many people find it troublesome todo so, they would only take the major objectiveas the main direction, and would indiscriminatelyfollow ones preferences in drawing up thenumerous plans, resulting in the overlapping ofresources among the numerous plans, or thatthe plans were to become mutually impeding,wasting a lot of limited resources like manpower,materials, time and efforts,and thus making theseplans to become obstacles to effectiveness. As

such, the network of inter-connected highwaysis constantly being congested and blocked,making it impossible to reach the destination ofsuccess. This is most counter-productive as onewould have to put in huge amount of efforts for asmall achievement. Such an approach would addfurther pressures to ones already heavy burden,lengthen the time in achieving the objectivesand make the already strained mental pressuresto be more stringent. What will be the outcomes ifthese happen within the plans for ones Dharmapractices?

The Wisdom in Directing

Ones Dharma Practice (4)

The Wisdom in Directing

Ones Dharma Practice (4)The Skills in the Setting-up of Plans- Complementarity and the Enhancement of Effectiveness

- Wastages and the Overlapping of Resources

- Mutual Impediments and Contradictions

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a) Wastages and the Overlapping ofResources:Take the example of a Dharmapractitioner who wants to practice on onesmental concentration. His/her objective ofpracticing mental concentration is, within a

year, to be able to enhance his/her wisdomin such a way that he/she would be ableto think clearly and act calmly even underchaotic situations. His/her plan to achievethis objective is to practice meditationfor an hour per day. Another one of his/herobjectives is to be liberated from the cycleof karmic existence (samsara) within this lifetime, and thus his/her plan for this otherobjective is to have one hour of Dharmapractices everyday. However, due to the factthat one needs to go to work, he/she doesnot have sufficient time to complete both themeditation and the Dharma practices in themorning. Hence, he/she can only meditate foran hour in the morning, and then does anotherhour of Dharma practices in the evening.

In Vajrayana Buddhism, a complete session ofa full-set of Dharma practices should consistof various trainings on the concentration ofthe mental strength, on the wisdom-realizingof Emptiness, as well as on the clearing ofthe meridians (Sanskrit: Nadis; Tibetan:Tsa)through the recitation of mantras. Yet these

trainings of the three focal points must besupported by mental concentration in order toget the optimal effects. Only in this way wouldones state of realization (result) be slowlyincreased, day by day, until ones own wisdomclearly manifests itself.

The function of mental concentration is toenable the confused mind to have a spaceof peace. By purposely isolating it from thedisturbing conditions, the mind can focus ona specific objective. This will enable oneselfto see more clearly so that a perfect answercan be slowly evolved freely and naturally undera systematically-organized way, which is howwisdom is to be manifested. This is just like aglass of muddy water which could not be seenthrough clearly. After allowing it to stand still, the

disturbing muddy particles would slowly settledown and deposit to the bottom of the glass. Bythis time, the glass of water will become crystalclear and you can see it through!

After meditating for an hour, the state of mindis in its utmost clarity. If this state of mind isthen being used to further facilitate on the variouspractices on the concentration of the mentalstrength, on the wisdom-realizing of Emptiness,as well as on the clearing of the meridians throughthe recitation of mantras, the achievements willthen be twice that of the efforts that were put into

it. Both meditation and Dharma practices aim attraining the mind to become much clearer andare thus complementary to each other. Hence, ifthe Dharma practices are undertaken immediatelyafter the meditation session, it not only doubles itseffects but can in fact produces enormous powersand forceswhich far exceed the amount of effortsput in, just like the adding of more fuels into anexisting fire. Hence, if the two are undertakentogether side by side, ones wisdom will bemanifested naturally through the accumulation ofyears of repeated efforts, ones mental strength

will be continuously strengthened, and onesvisualization will become much clearer. Onewould gradually tune in towards the experienceof Emptiness, while ones meridians wouldbecome cleared and thus give rise to the powerof mantras.

However, if after meditating for one hour whilethe mind is at its clearest state, when it has tobe affected by the disturbing mentality of havingto hurry to work, then the good effects frommeditation, though may not be lost immediately,

Kyabje Chadral Rinpoche

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but little of these would be left behind. Whilethe residual mental concentration may,to some extent, help in ones dealings withthe daily chores, it would not be sufficientand effective enough in facilitating thegeneration of ones own wisdom. Hence,

it is only through years of perseverance inones undertaking of the various Dharmapractices everyday that one may eventuallyexpect and be able to slowly generate onesown wisdom. In fact, if one really has thewisdom, one would have already put onesown efforts and time into good use.

Similarly, without the tuning-in of onesmental state through meditation, thevarious practices on the concentrationof the mental strength, on the wisdom-realizing of Emptiness, as well as on theclearing of the meridians through therecitation of mantras, are just like tryingto make porridge/congee without rice,as there will not be of any noticeableprogress simply by boiling only waterwithout rice. In order to have any progress,one must have to be in the good mental

state of meditation once more whileone is doing Dharma practices. Inother words, one has to lengthen

the time period for ones Dharmapractices in the evening.

If one is to take substantialeffectiveness as a standard

of assessment, the effect ofhaving both meditation andDharma pract ices to be

undertaken together in anuninterrupted session

o f tw o hou r s p e rd a y w o u l d b e

far greater thani f they are to

be under takenseparately, withone hour for each,

within a one-monthsspan. Even though

the same amount

of time is spent each day, that is having thesame quantity of two hours, there would bea marked difference in terms of the qualityof the outcomes between the two. In general,the effect of undertaking both meditation andDharma practices in an uninterrupted session

of one-and-a-half hours per day is far greaterthan if they are to be undertaken separately,with one hour for each, for half a monthsperiod. In other words, at least half an houris wasted every day. Even though one mayhave spent lots of time and efforts and toil likea cow, or even be praised by others as beinghard working, the speed for ones progresson ones Dharma practices will be very slow.In this way, it is most likely that one would notbe able to experience any realizations by thetime one dies. The efforts that one has put inare incommensurate with the gains. Such kindof plan that has been drawn up without thewisdom of thinking is more apparent than real,and thus one would not have much to achieveeven with the continued efforts of Dharmapractices in ones lifetime.

Hence, the skills needed in the drawingup of a plan must assess in detailsthe commonal i t ies among di f ferentobjectives. When drawing up the time-lines of a plan, emphasis should be put onmaximizing the utilization of resources and

making skillful arrangements in such a wayas to meet the needs of different objectives,as well as to draw on the strengths of someobjectives in order to make up for theinadequacies of the others. If one can draw upones plans by making good use of the time,the effective utilization of resources and withoutwasting ones efforts, the plans being setwould then be highly efficient and pragmatic toachieve success easily as some kind of chainstrategies.

b) Mutual Impediments and Contradictions:Some people would like to have both successesin their careers as well as in their Dharmapractices. Their major objective is to beliberated from the cycle of karmic existence(samsara) in this life, while their medium-termobjective is to have a successful career.Hence, they would tend to say as long asI have the money with no worry for my living,then I can focus on my Dharma practices; orwith a successful career, I can focus on my

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Dharma practices; or Ill focus on myDharma practices after retirement. Thus,their original plan each day is to undertakeone hour of Dharma practices, whilespending another ten hours on their career.Then, when they find that there is insufficient

time, they will either cancel or shorten thetime for ones Dharma practices. And ifthere is still insufficient time, they will evenshorten the time for sleeping, resultingin their feelings of extreme tirednessb o t h p h y s i c a l l ya n d m e n t a l l y ,helplessness ands e l f - b l a m e . T h eoutcome is that theymay not be successfulin their careers.

Even if they aresuccessful, they willbe so exhausted thatthey could no longerfocus on their Dharmapractices, which willbring them guiltyfeelings. Such kind ofplans would be sofull of contradictionsand are mutual lyimpeding.

Then, which is moreimpor tan t : one scareer or Dharmapractices? While theywould like to haveboth, but this is impossible due to theirlimited capabilities. For these people, theyare rather confused and greedy in theirtime management. They understand verywell that Dharma practice is very importantand is an integral part of their trainings tobecome liberated from the cycle of karmic

existence (samsara). Without this training,they will not have the active controllingcapability to be freed from the cycle ofkarmic existence (samsara), and thuswill be helplessly subject to the forcesof the law of cause and effect (karma).As a result, they will end up, without anychoice, to be continuously reincarnatedinto different realms of living beings. Whilethey may said that they will focus mainlyon Dharma practices, yet in actuality, their

objective is to put their careers beforeDharma practices. Their priority, in termsof their mindset and behaviour, is to solvethe problems right in front of them. All therests, including Dharma practices, becomeonly secondary.

With this kind of subconscious mentality,all their plans have been renderedmeaningless and full of contradictions.The Lord Buddha has mentioned, time

and again, that life isimpermanent, and thatdeath is unpredictable andmay come at anytime. If onewaits until ones retirement,ones bodily and healthconditions would no longer

be in the prime stage. Topractice under such a state ofhealth will be hard to yield anygood results. If one wishesto wait for success in onescareer, one should be awarethat perhaps death may comeearlier than expected.

It takes time to train andaccumulate ones ownconcentration, the mentalstrength and wisdom. Theearlier one receives the varioustrainings and practices,the greater the chances forones success. Hence whenone makes plans for ones

objectives, and puts career beforeDharma practices, it can be foreseenthat ones expected achievement on themajor objective of being liberated fromthe cycle of karmic existence (samsara)will be doomed to failure. The medium-termobjective of having a successful career

has conversely become the obstacle forachieving the major objective. The plansthat were set up for achieving these twoobjectives will now be mutually impedingupon each other.

Is there any way of resolving this? Yes, thereis a way out, but the crucial point is thatthe executor must have to be determinedand persistent. All objectives, be theymedium-term or short-term ones, should

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time of ones sleeping and of Dharma practicesfor his career, there is no guarantee that hiscareer will then be successful. Conversely, ifone can have the mindset of having the courageto readily pick things up and put them down

without any attachments, then all these so-calledobstacles will only become an enabling force tohelp oneself for the further elevation of ones powerof concentration,mental strength andwisdom.

Many people havemistakenly thoughtthat the effects ofspending so muchtime on Dharmapractices can only

be realized when onedies, and that thesewill not be helpful toones works duringones lifetime. As theyfail to see the functionsa n d p r e s s i n gneeds for Dharmap r a c t i c e s , t h e ywill tend to eithershor ten both thetime and quantity of

practices for, or shelfoff, or even give upa l t o g e t h e r , t h e i rplans of Dharmap r a c t i c e s w h e nthey encounter unfavourable circumstancessuch as insufficient time, heavy work pressures,or objections from family members.

Many great people, including successful personsin the present world, would like to have someregular time periods off, or even daily, for quietthinking. During these periods, they will not bedisturbed irrespective of what happens. Manyconstructive, innovative and systemic plans arebred under such kind of environments. TsangKwok Fan, one of the great officials of the ChingDynasty, had the usual practice of sparing twohours per day for meditating in a quiet room. BillGates, the CEO of Microsoft, spends two daysper week in a quite place to review his thinkingprocess. In modern terminology, we call it quietthinking, while it can be called as quiet filteringin Dharma practices.

While reducing disturbances, one starts topause and ponder with deep concentration,focusing on the thinking through of a particularsituation or issue is termed quiet thinking. Ifthe issue that one thinks through is related tothe freeing from the cycle of karmic existence(samsara), such that one can be ultimatelyfreed from all bondages, with great liberty and

autonomy, and would notbe troubled by any issuesthat will arouse onesemotions. Such kind of athinking process, whichcan thoroughly help touproot all of ones troubles,can thus be calledasquietfiltering.

Both quiet thinking andquiet filtering are productso f c o n c e n t r a t i o n ,with their differencesonly lie in the degree ofconcentration required.The levels of concentrationfor both can be enhancedthrough years of dailyand habitual practiceson their applications. Inthis respect, wisdom

is the crystallization ofquiet thinking, quietfiltering, and the powero f c o n c e n t r a t i o n .Hence, the three focal

points of Dharma prac tices (namely:concentration, mental strength andwisdom) are, indeed, significant enabling forcesto substantially help ones works while one isstill living. Even though they may seem to beinvisible, they are in factsubstantial enablers.

If one is merely concerned about the immediate

benefits, toils like a cow, lacks of thinking like apig, uses being busy as an excuse, and thusdo not allow oneself to have any space for quietthinking, it will only lead to the suffocation ofones own wisdom. One will eventually giveup Dharma practices, and thus will not evenleave an escape path for oneself. As a result,one will be reincarnated life after life in thisendless cycle of karmic existence (samsara).There will be never-ending careers and workpressures, indefensible obstacles from family

Padmasambhava with his 25 disciples in a Chimphu cave

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Chain Strategies: The skills in the drawing up

of plans is to carefully assess in details the

commonalities of different objectives. In drawing

up the time-lines of the plans, try to maximize

the utilization of resources through skillfularrangements in order to meet the needs of different

objectives, as well as to draw on the strengths of

some objectives to make up for the inadequacies

of other objectives. If one can draw up ones

plans by making good use of the time, the effective

utilization of resources and without wasting ones

efforts,the plans being set would then be highly

efcient and pragmatic to achieve success easily as

some kind of chain strategies.

Spark of WisdomSpark of Wisdom

members, with endless troubles and emotional

conflicts all through these countless lives.There is no ending to it!However, one mightstill think that he/she is an intelligent personwho has already tried his/her very best in life.

Faced with endless troubles, one will normallylook for a temporary release by just finding abreathing space, so to speak. Then, one wouldonly try to solve those problems that are infront of him. However, without the mindsetto deal with issues on a long-term basis, boththis-worldly career and the other-worldlyDharma practices will have the domino effect

to be collapsed together, since the two canno longer be complementary to each other.Dharma practicesis the only way out to endall those endless troubles, which is like the knifein cutting out the root of the troubles, as wellas the hand of wisdom which uproots all thesetroubles. Dharma practices is more pressingthan any other worldly careers and concernsbecause death comes at an unpredictabletime with an alarming speed. Those who giveup Dharma practices are fools who only

attend to trivialities at the expense of the mostcrucial. Those who shelf off Dharma practicesare merely coward escapers. Those whoshorten the time for Dharma practices claimthemselves to be intelligent people, but in fact

they are just self-defeatists. All these threetypes of people are doomed to failure at theend of the day, and both this-worldly andother-worldly pursuits would become fruitlessand meaningless. (to be continued)

The Lord Buddha with other Bodhisattvas

Guru Rinpoche, the Second Buddha of Our Time

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