Mar 16, 2021

Posted by in Lá thư người tâm đạo | 4 Comments

PEACE AND HARMONY IN THE PERSPECTIVE OF PURE MIND YOGA – A SMALL CONTRIBUTION TO END SUFFERING (HÒA BÌNH VÀ HÒA HỢP DƯỚI GÓC NHÌN CỦA YOGA THANH TRÍ – SỰ ĐÓNG GÓP NHỎ TRONG VIỆC CHẤM DỨT KHỔ ĐAU CỦA HỮU TÌNH)

Nowadays, we have faced with many difficulties in our busy life. The hot problem is the suffering from anxiety, war and especially covid 19 pandemic. I cannot imagine how much people all over the world have been suffering from this disease. But I am sure that it is a lot and more than a lot.

In Dharmmapada, the Buddha said that:

“Mind is the forerunner of (all evil) states.

Mind is chief; mind-made are they.

If one speaks or acts with wicked mind,

because of that, suffering follows one,

even as the wheel follows the hoof of the draught-ox”

“Mind is the forerunner of (all good).

Mind is chief; mind-made are they.

If one speaks or acts with pure mind,

because of that, happiness follows one,

even as one’s shadow that never leaves”

Mind is the cause for all suffering and happiness in this world. The practitioner needs to train the mind through wisdom and compassion, which brings us the true happiness and peace no matter what happens to us.

One of the first insights of any practice is the recognition that the mind has a mind of its own. When we finally begin to attend to the dynamics of our thinking pro­cesses, we realize that thoughts often seem to arise of their own accord, with little or no apparent prompting or direction. Where do these thoughts come from after all? It might seem that our thoughts are thoroughly be­yond our control, that we have no choice about the kinds of things that drift across our minds. Are we simply at the mercy of a mind out of control? For most of us, most of the time, the answer is yes. But the teachings of the Buddha tell us it need not be this way.

In the Vitakkasaṇṭhāna Sutta [Majjhima Nikāya 20], the Buddha concisely outlines a discipline for the more conscious management of our thinking. Even experienced practitio­ners who are schooled in the techniques of non-judgmental awareness may be surprised to learn of this teaching of the Buddha. For this teaching encourages the yogi who would attain “the higher mind” not merely to observe thoughts dispassionately but to exercise deliberate thought mainte­nance. By following the regimen outlined in the Vitakkasaṇṭhāna Sutta, we are able to in­fluence our thinking patterns and gradually cultivate minds that have a greater tendency to generate thoughts more appropriate to wisdom and liberation. It is not necessary for us to be buffeted about by our own minds.

In the Vitakkasaṇṭhāna Sutta, the Buddha identifies the qualities of an unwholesome thought and explains its problematic nature. An unwholesome thought is akusala, “unskill­ful.” Put simply, it is a thought that is not conducive to liberation but rather promotes suffering. Unwholesome thoughts may be recognized by certain telltale traits. Specifically, they are connected to desire, hatred, or delusion. Thoughts associated with desire are predicated on pleasant experiences and our voracious appetite for pleasure. Thoughts of hatred arise out of aversion and our desire to avoid unpleasant experiences. Deluded thoughts are thoughts that are at odds with reality and result from our failure to see our­selves and the world as they really are. It re­quires skill, of course, to recognize unskillful thoughts, and the development of this skill requires practice and vigilance. Given time and diligence, we begin to realize when our thoughts are associated with desire, aversion, and delusion. Once they have been recog­nized, they can be disempowered.

The Buddha said: “Here, when a bhikkhu is giving at­tention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should…give attention to some other sign connected with what is wholesome.

…Just as a skilled carpenter or his apprentice might knock out, remove, and extract a course peg by means of a fine one, so too…when he gives attention to some other sign connected with what is wholesome, then any evil un­wholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind be­comes steadied internally, quieted, brought to singleness, and concen­trated.

 

With the aim of helping people giving attention to some other sign connected with what is wholesome in order to gain inner happiness, work going on smoothly and success in society, escaping from stress and depression, we (ITA) set up the website: chanhtuduy.com to provides online training and therapies for learners who are suffering stress and depression. These methods are two among six practices invented by Guru Thinley Nguyen Thanh – Director of Thanh Tri (Pure Mind) Institute for Psychology Research and Yoga Applications to help Buddhists practice Dharma uninterruptedly to free from ignorance. The six spiritual methods including:

Guru Thinley Nguyen Thanh – Director of Thanh Tri (Pure Mind) Institute for Psychology Research and Yoga Applications

1, Eight Dharma methods of taking refuge in the Three jewels

2, Uninterrupted offerings

3, Samayagdrsti-Prabha Samadhi

4, Lotus walking Dharani

5, Meditation on Bodhicitta

6, Five Degrees of Chenrezig meditation and Dharani

The first method is “Read and Comment” on the website. By this means, learners will read articles to develop a growth mindset, enhance optimism, see things as they are and interact with others through comments or sharing that express their feelings and understanding after reading the articles. Articles on chanhtuduy.com stimulate positive psychology and give positive energy to the learner. These articles are not simply theoretical or in dogmatic style but rather, link with lively stories of life that are within easy reach of learners.

 

The second method is Meditation on Bodhicitta which introduces ways of spreading love to others by practicing 16 good thoughts in daily activities such as eating, drinking or sleeping. This method also encourages the learner to provoke thoughts of fortune in their comment to enhance the power of extending love to others as classical conditioning.

These two methods originate from the principle of enlightenment in Buddhism which is attained by two factors – wisdom and compassion as well as dialectical psychology with specific empirical facts and evidences. These two methods are among six spiritual practices invented by Guru Thinley Nguyen Thanh, the director of Thanh Tri Institute for Psychology Research and Yoga Applications. Now, I would like to present these two methods in detail.

I. SAMYADGRSTI-PRABHA SAMADHI

So what does “Thanh Tri” mean? Thanh Tri in “Thanh Tri Institute of Psychology Research and Yoga Applications” refers to the name of a science organization like our Song Nguyen Tantra House. “Thanh Tri Yoga” is a dialectical spiritual science based on the Buddha’s wisdom. “Thanh tri” should be perceived as the goal of this Yoga which aims at Pure Mind and Discernment.

Pure Mind means the mind that is free from eight worldly concerns: fame-disrepute, praise-blame, gain-loss, and pleasure-pain). Those who have not passed beyond these eight preoccupations are seen not to have a pure mind. For Buddhist practitioners, they also think and do good but their ultimate goal is to obtain Pure Mind, which is not good nor bad. It is called the Mind of Bodhicitta.

 

So “Pure Mind and Discernment” is skillful means to attain the ultimate end of Buddhist practitioners in general and Pure Mind Yoga in particular. The word “Pure” in Sankrit is “Sangha”, both noun and adjective, which accordingly refers to Buddhist practitioners. Therefore, the quality of a Buddhist practitioner should be examined based on his natural purity, which can be considered a dialectical spiritual criterion. Therefore, the quality of a Buddhist practitioner should be examined based on his natural purity, which can be considered a dialectical spiritual criterion.

1.1. What is right view?

Right view (Sammaditthi) is a position that denies attachments or clinging derived from the wrong perception which cites that all phenomena are existent or non-existent. The Buddha taught: “…One sees the origination of the world as it actually is with right discernment, ‘non-existence’ with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, ‘existence’ with reference to the world does not occur to one…Thinking “everything exists” is one extreme while thinking “everything doesn’t exist” is another extreme. The Tathagata avoids these two extremes and teaches the Dharma in the middle way, which means “When there is this, that is. With the arising of this, that arises. Ignorance is the condition for the formation of mentality. The mental formation is the condition for consciousness. Consciousness is a requisite condition for name & form. Name & form are the conditions for the six senses. The six senses are conditions for contact. Contact is the condition for feeling. Feeling is the condition for craving. Craving is the condition for clinging. Clinging is the condition for becoming. Becoming is the condition for birth. From birth then come ageing and death. And such is the origination of this entire mass of pain and suffering.”

Since his attainment of enlightenment under the Bodhi tree, the Buddha had understood clearly what the sentient beings are suffering, what cause them to suffer, then he taught them methods to cease suffering and finally showed them the truth of the end of suffering. His spiritual practices are categorized into 37 factors (aspects) of enlightenment, among which the most important one is the “Eightfold path”, including right view, right thought, right speech, right action, right livelihood, right diligence, right concentration and right mindfulness. Right view standing first indicates its importance, given the rest practices cannot exist or develop without it, just like the damage of the house’s foundation will lead to the collapse of its wall, roof and piles.

1.2. Right view in different aspects

 

Right view is a general term of profound meaning, but it includes four aspects as follows:

First, right view of worship: As said above, a Buddhist who took refuge in the Three Jewels should not worship Deva/Bharma, Asura, Demon and Object.

Second, right view of respect: A person with right view only worship those who worth worshipping like virtuous masters and Buddhist saints.

Third, right view of standpoint: This means all reasonings or arguments must be based on Buddha’s teachings such as “Four Foundations of Mindfulness”, “Four dharma seals”; “Four Reliances”. Do not present our viewpoint out of our subjective thinking but we should follow the teachings of Buddhist saints – one of five methods of reasoning in the study of causality or Buddhist logic.

Four, right view of liberation: A comprehensive knowledge of what is called suffering, the origination of suffering, the truth of the end of suffering and ways to end suffering means a comprehensive knowledge of what is called suffering, the origination of suffering, the truth of the end of suffering and ways to end suffering (Four Noble Truths).

1.3. Gain from right view, loss from wrong view

Specific consequences left on Buddhist practitioners without a right view are:

(1) Cultivate diligently but gain a little result

(2) Neither secular life nor spiritual practice is successful

(3) Increasingly clinging to self (self-attachment) and clinging to Dharma (Dharma attachment)

(4) Gloomy or joyless face caused by negative feelings and emotions accumulated inside the body and mind

(5) Facing unexpected risks

(6) Have rare opportunity to be reborn in the Buddha’s Land

Contrarily, Buddhist practitioners with a full right view will have the following advantages:

(1) Cultivate less but gain many results

(2) Either secular life or spiritual practice is successful

(3) Self-attachment and Dharma attachment will gradually reduce and finally vanish

(4) Bright face originated from the combination of three waves of light or illumination (Prabhāsvara)

(5) Have unexpected accordant causes

(6) Will be reborn into the Buddha’s Land

1.4. How to be equipped with the full right view

There are up to 2,500 articles are posted on the website of chanhtuduy.com that reflects the events, phenomena and aspects relating to Buddhism on the right orbit of the Dharma. All articles reflect all spiritual aspects of full right view including the right view on worship, right view on reverence, right view on viewpoints and right view on liberation. Likewise, just a single click in your smartphone, you all open the link and read articles then you equip yourselves with the right view in the different levels from partly to fully, comprehensively and totally.

However, like the fact that small is the seed of every greatness, little and often fill the purse, little drops make the tank full, the learner should read and comment diligently every day, every month, every year.

1.5. How to obtain the brilliant light (prabha) of right view?

Reading articles on chanhtuduy.com is a form of chanting sutras without sitting on a fixed sacred place, especially in this new era of 4.0 when people are getting busier with their jobs than previous centuries. After reading the article (sermon), the reader briefs its main content and gives their opinion or argument (comment). The comment is a mirror that naturally reflects the reader’s effort for they write what they think or contemplate, which is a way to express their right view through right words (in the form of writing), right action (working for liberation) and finally right mindfulness. Therefore, read and comment will help the practitioner cultivate four out of eightfold paths at the same time.

Just like using flintstone to make fire, the practitioner cultivating right diligence by regularly reading and doing comments in a mindful way will naturally radiate the light of wisdom at different levels depending on the length of time, calling as “Samyagdrsti-Prabha Samadhi”, i.e a right view that is imbued with brilliant light of Buddha’s wisdom. Now the mien of the practitioner will reveal naturally. He comes into the stage where he gets respected by his light of wisdom. He turns out strong ripples of light (radiation biology) which are able to lay impacts on and get respect from other people. Once the practitioner is fully equipped with the right view, he will accordingly get the brilliant light (prabha) which is capable of attracting good karma or unexpected favorable conditions though being in troubled times.

 

1.6. How to turn the brilliant light (prabha) into samadhi?

 

The development of right view in Thanh Tri Yoga into a part, whole part and completeness – the highest level of the practitioner which is called “samadhi”. The Pali word “samadhi” (三昧 in Chinese) implies the intense concentration of mind. However, in the practice of samyagdrsti-prabha-samadhi, we do not use visual objects (kasina) like the blue kasina, the yellow kasina, red, white, earth, water, wind, fire or space… but we take right view as our kasina on which we set our mind from part, whole part to completeness (one-pointedness). Hence, the samadhi gained from right view is the result of the combination of both samatha and vipassana. Thanks to these characteristics of right view samadhi (samyagdrsti-prabha samadhi), the practitioner needs not depend on a fixed holy space (meditation chamber, altar or main hall) to attain one-pointedness of mind, but instead he pays attention to right view behavior (body, speech and mind), get accustomed to right view (in part), be familiar with right view (in wholeness) and finally, be always in right view (completeness).

This is the stage when the practitioner reaches the state of one-pointedness as his mind is inundated with “brilliant light of right view”. He always perceives “which state of his mind is”, let say he lives in right view, considers right view as his close buddy which always accompanies him. He takes the right view as the lodestar for the behavior of body, speech and mind and vice versa. At this level, he has a good practice of Eight dharmas of mindfulness (in Thanh Tri Yoga in particular and in Buddhism in general):

1) Taking refuge in Buddha, we do not worship or bow down before “Devas, Asuras, Demons and Objects.”

2) Taking refuge in Dharma, we do not harm or kill sentient beings. 3) Taking refuge in Sangha, we should not have close relations with the heathen (in spiritual aspect). 4) Take refuge in the Three Jewels every day. 5) Take refuge in the Three Jewels in the direction we want to go.

6) Always be aware of the source of the Three Jewels’ blessings through the transmission channel of the Guru.

7) If, after having taken refuge in the Three Jewels, we meet troubles or difficulties, then let face them peacefully as a kind of purification because these accidents are not caused by us in this life but they are karmic seeds from previous lives that inevitably ripen into fruition.

8) The Guru represents the Three Jewels. Guru devotion is the foundation of enlightenment.

If the “brilliant light of right view” (samyagdrsti-prabha) is seen as the stage of examination and practice, then the “right view samadhi” (samyagdrsti samadhi) is the application of Dharma which, as reasoned in Vajrayana, is the Application Bodhicitta on the basis of “benefiting all sentient beings”.

At the level of right view samadhi, the practitioner is always sensitive to the good, bad or neutral (neither good nor bad), irrespective of any manifestation they may show. Nonetheless, the fulfilment of the 2ndMind Dharma of Thanh Tri: samyagdrsti-prabha-samadhi requires gradational steps, initially from the fundamental definition of right view, different perceptions of right view, benefits of right view and dis-benefits of the wrong view, to higher levels like how to be equipped with comprehensive right view and how to gain brilliant light of right view… .

II. MEDITATION ON BODHICITTA

2.1. Praying – A form of spiritual practice

 

Unlike other religions, Buddhism takes heed to prayers as a mode of activation of potentials of the subject as well as focuses on more diversified and supreme aspects.

This research will only mention the form of oral praying to the Yidam, silently or loudly, which is based on prayer texts compiled by Buddhist masters and siddhas.

The conception of “prayers” (Svatika) alone indicates the urgency, devotion and sincerity in informing one’s subjective aspirations to Buddhist saints to receive spiritual support. This is a kind of self-help practice – divinity support. Praying is considered the need to ease worriedness, affliction, disappointment and fear. It is also the way to express one’s aspiration and faith upon the Liberator.

Praying is one of ten spiritual practices in Buddhism, like bricks of devotion that form the secure groundwork for the Castle of Enlightenment.

A person who is keen on enlightenment for himself and for others should build up merit and wisdom as well as purify misdeeds everyday by different skillful means (upaya), including the practice of praying.

Praying is also one of the methods to develop faith and devotion. No matter that thought may be long or short, it collects blessings from Enlightened Ones. Practicing praying each day will help nurture and develop the practitioner’s mind to a new level at which he begins to get blessed from the pure power of buddhas and bodhisattvas. Each time he gives rise to bodhicitta, he acquires ripples of light from the Pure Land, which enable a transformation of both material and spiritual lives. The more well-being they attain, the more sincere devotion grows.

2.2. Praying for nurturing Bodhicitta

 

In Tantric Buddhism, generation and nurture of Bodhicitta are one of prerequisite spiritual practices. This should be perceived that the goal of cultivation, from the beginning to the enlightenment, is all for the benefit of sentient beings.

In saving the sentient beings, many masters and siddhas even came to disaster or war-stricken areas to make prayers for peace and relief from disasters.

2.3. Praying to accumulate merits

Buddhism often puts emphasis on “accumulating merit and wisdom at the same time”, thus every schools have their own or common modes of practice. Ways of praying created by the enlightened beings, master and siddhas fully contain meritorious energy. One of those thoughts that gathers most blessings from the Guru is the “Seven Line Prayer”.

2.4. Praying to enhance wisdom

The Buddha taught in the “Eight Great Causes for Enlightenment Sutra” that practitioners should take wisdom as their main cause of cultivation. On the other hand, they need to accumulate merit and wisdom to get supreme liberation. One of spiritual practices that increases wisdom is Praying.

3.5. Praying as an approach to enlightenment through daily activities

Prayers are not only done in holy space or in urgent situation but also in daily activities as a way to approach enlightenment.

Master Dilgo Khyentse in “The Wish-Fulfilling Jewel” kindly taught us as follows:

– Before falling asleep, we think: “May all sentient beings achieve the absolute state.”

– When we wake up, think: “May all sentient beings wake up in the state of enlightenment.”

– When standing up: “May all sentient beings achieve the appearance of the Buddha’s body.”

– When getting dressed: “May all sentient beings keep modesty and have a sense of shame.”

-When making fire: “May all sentient beings burn out all negative emotions.”

-When eating: “May all sentient beings have food as the form of meditation”

– When opening the door: “May all sentient beings open the door that leads to the City of Liberation.”

-When closing the door: “May all sentient beings close the door that leads to lower realms.”

-When going out: “May I start on the path to liberate all sentient beings.”

-When going up: “May I bring all sentient beings to higher realms.”

-When going down: “May I liberate all sentient beings from lower realms.”  

-When feeling happy: “May all sentient beings achieve the happiness of Buddha’s nature.”

-When feeling painful or unhappy: “May all sufferings of sentient beings be relieved.”

-When sitting down: “May all sentient beings achieve Vajra posture.”

-When tightening the belt: “May all sentient beings tighten the root of good deeds.”

In short, with such two methods SAMYADGRSTI-PRABHA SAMADHI and MEDITATION ON BODHICITTA, we, the Budhist practitioners develop wisdom and compassion, bodhicitta every day, which helps us to free from suffering and gain the true happiness.

With these methods, ITA has helped many people around the world, about 164 countries. All of them have responsed with positive comments after practicing these practices. We would like to share these methods to help more people to give attention to some other sign connected with what is wholesome and pure energy to end the negative thoughts and lead to the happiness of enlightenment.

Nguyen Thi Thuy Nga

Head Department of Science and Technology

Thanh Tri Institute for Psychology Research and Yoga Applications (Vietnam)

Email – [email protected]



Namo Buddhya Guru!
I am doctor Vikas Singh (Dharma Bodhisita)
From India
And I bow my head under your supreme knowledge and traditions.
Today I received your video about the Lotus Walking Dharani
And I have seen it and I will definitely practice according to your guidance
And after it I will show you my video on my practicing journey
And I am very thankful and first time I have listen your voice Guru.
So thank you, thank you very much Guru
Thank you


  1. Tantra Tanshami says:

    Sadhu Sadhu Sadhu 🙏🙏🙏

  2. Ashok Verma says:

    Thanks a lot Guru for this beautiful article..

  3. tantra mahavita says:

    Dear Guru : Appreciation and Gratitude for this article .Sadhu…Sadhu…Sadhu .

  4. Tantra Aradhana says:

    Thank you so much Guru
    Beautifully written article and teaching I watched the videos as well you’re home is so beautiful and peaceful you’re kitty’s are so cute some look to be twins as well I loved seeing you’re turtle so sweet Thank you so sharing with us all

    Thank you again Guru

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