Clearing the Bodily Sickness - taught by Padmasambhava
At
times when practicing in retreat, the mind is pliable, there is
progress in spiritual practice and the meditator bursts into long
melodious song.At other times the mind is untamable, the spiritual
practice wanes, the attention scatters, and the meditator feels acutely
miserable.
A variety of high and low experiences arise at the time of separating samsara and nirvana.
Rather
than feeling discouraged or conceited, keep to the key point of letting
things spontaneously happen without attachment; thus you will be able
to bring them onto the path. Perform your retreat practice unflaggingly
and without straying into distraction; then everything will be an
enhancement.
Second, for clearing the hindrance of bodily
sickness and pain there are five points: the basis where the sickness
abides, the cause for the sickness to occur, the circumstances that
activate it, its matured results, and the way to cure it.
First,
sickness abides latently in the all-ground, in the manner of the
constitution of the channels and as habitual tendencies. It occurs due
to unwholesome karma accumulated through ignorance and ego-clinging. It
is activated by means of the disturbing emotions, conceptual thinking,
prana-winds, or gods and demons. Its matured result are the 404 types of
disease, headed by heat and cold, phlegm, aches, and swelling. In
short, the disease of coemergent ignorance is the chief cause and the
disease of conceptual ignorance is the chief circumstance.
All
sickness possesses these five factors: the latent basis, unwholesome
karma as the cause, disturbing emotions as the circumstance, conceptual
thinking as the connecting link, prana-wind as the concluding assembler,
and gods and demons as the supportive factor.
For
instance, if a ‘coldness’ disease manifests, it is caused by the
habitual tendency for desire lying present in the all-ground, and is
activated by the circumstance of intense desire. The connecting link is
made by the conceptual thought, “I am sick! I am disabled! What shall I
do if it gets worse?” This causes the ‘downward clearing wind’ to
malfunction, opening you up to attack from the female class of evil
influences.
Similarly, the seed of anger as the cause is
activated through the circumstance of intense anger connected with the
link of conceptual thinking. This causes the fire-equalizing wind to
malfunction, opening you up to attack from the male class of evil
influences, resulting in the heat diseases.
The seed of
stupidity as the cause is activated by the circumstance of strong
stupidity, connected with the link of conceptual thinking. This causes
the ‘equal-abiding wind’ to malfunction, opening you up to attack from
evil ’earth spirit’. It results in the phlegm diseases.
The
seed of envy as the cause is activated by the circumstance of strong
jealousy, connected with the link of conceptual thinking. It causes the
‘life upholding wind’ to malfunction, opening you up to attack from the
tsen class of evil influences, and resulting in the aching diseases.
The
seed of pride as the cause is activated by the circumstance of strong
conceit, connected with the link of conceptual thinking. It causes the
‘pervading wind’ to malfunction, opening you up for attack by the gyalpo
class of evil influences and resulting in the swelling diseases.
Since
the cause is ignorance, you must recognize coemergent wisdom to cure
these diseases. Since the condition is disturbing emotions, you must
settle your attention in evenness. Since the connector is conceptual
thinking, you must cut through the ties of thought. Since the gatherer
of the conclusion is wind, you must focus on the key point of wind. The
black-support is the gods and demons: you must abandon the notion of a
demon. By doing this you will be freed from all kinds of disease.
To
cure the essence of illness there are three points: best is to leave it
to be self-liberated; next-best is to abandon reference-points
concerning exorcism or meditation; last is to cure it by means of
visualization.
For the first, don’t even take one single
does of medicine. Don’t chant one syllable of a healing ceremony. Don’t
regard the illness as a fault, or see it as a virtue. Leave your mind
unfabricated and spontaneous. Totally let be in the natural thought-free
state of simplicity. By doing so, the flow of conceptual thinking is
cut; thought-free wakefulness dawns, and the illness is cleared away.
The sickness and the thought are liberated simultaneously.
That
is to say, during the preliminaries, don’t pursue the sickness. During
the main part, don’t cultivate the sickness. During the conclusion,
don’t dwell on feeling sick. Through that, you will untie old sickness
and remain unharmed by new ones.
For the second, exorcising or meditating, there are three parts: transmuting adversity, cutting directly, and equalizing.
For
the first, regard the sickness with gratitude, thinking again and
again, “How wonderful that by means of you, sickness, I can cut through
the conceptual demon!” Let your mind be jubilant; eat food that harms
the illness and act in adverse ways towards it. Next, eat some fresh
‘solid fragrance,’ still warm but not steaming. Drink some warm reeking
‘liquid fragrance.’ By meditating on the prana-wind, the disease in the
upper part of the body is vomited out, and the disease in the lower part
is purged out. This process of the illness vacating is the medicine of
cutting through.
Second, for cutting directly, bring forth
a radiant facial expression and stop whimpering. Mentally, directly cut
through the worries, hopes and fears of thinking, “When I am sick and
weak, or if I die, what shall I do?” With total disregard, cast these
worries far away.
Third, to equalize, you must utilize
misfortune as your path as soon as it arises. Brighten your awareness
and remind yourself of spiritual practice. Don’t meditate on a
visualization to counteract the illness, and don’t apply any healing
ritual or medical cure, but look into the identity of who feels sick! By
resting in that continuous state, when an experience occurs, it
vanishes by itself, and when realization occurs, it dawns as empty
cognizance. At least you will not have to suffer with the thought of
feeling sick.
Lastly, for curing by means of
visualization, generate bodhicitta, assume the cross-legged position and
visualize as the yidam deity. Imagine a dark blue HUNG in you heart
center, the size of a barley grain. If it is a heat disease, imagine
that a white HUNG the size of a barley grain emerges from the HUNG in
your heart center and circles throughout the upper part of your torso.
It completely draws out all the sickness, just like a magnet collecting
needles. Emerging from the top of your head it vanishes into space.
Imagining this, draw the winds upward.
If it is a
‘coldness’ disease, imagine a red HUNG the size of a barley grain
appearing from the HUNG in the heart center and circling throughout the
lower part of your body. Emerging through the lower opening, imagine
that it disappears into the center of the earth.
If you
suffer sickness in your arms and legs such as boils or swelling,
visualize a black HUNG at the location of the disease. Imagine that it
gathers up the sickness and leaves through the boil or out through your
fingertips.
For diseases that have not been diagnosed,
imagine that a dark blue HUNG appears from the HUNG in your heart
center. It gathers all the sickness throughout your body and vanishes
into mid-air after emerging through whichever nostril the breath moves.
In
general, when resting in equanimity, your mind should completely become
the essence of non-thought. You must cast all concerns far away, and be
free from doubt and hesitation about what is exorcised or visualized.
The visualization and your mind should become unified. It is important
to rely and concentrate upon these three points.
Here is
how to dispel the hindrance of a mentality that harbours thoughts of
gods and demons. When you have frequent experiences, due to the link
between the structuring of your channels and the shifting of the thought
flow, you will be attacked by the magical displays of so-called demonic
forces and feel doubt. When thoughts of fear and dread arise, identify
them quickly and bring them onto the path. If you let them run wild or
fall under their power, they will become an obstacle for your practice.
Moreover,
unless you put any kind of hindrance, high or low, to use as your path,
it will return with developed force and become an obstacle to your
practice. It is essential to use hindrances as the path.
Basically,
to cross the dangerous defilement of your own thinking, is to bring
hindrances onto the path. The experiences of evil forces and magical
displays are experienced within your own mistaken mind. There are
definitely no ‘gods’ or ‘demons’ outside of yourself. The very moment
you experience evil forces and magical displays, apply the vital point
of understanding that they do not possess any true existence, as they
are devoid of arising, dwelling and ceasing. Whenever a magical attack
occurs, assume your yogi posture, keep the gaze and look into its
identity. The thought then dawns as empty cognizance. As soon as your
thinking turns into empty cognizance, you possess the confident courage
that thoroughly cuts through fear and dread.
Even if the
hordes of Mara surround you like an army, they will not be able to move
one hair on your body; nor will they be able to create any obstacles.
Keep the self-assurance of thinking, “I cannot be harmed by obstacles!
To faintheartedly think “I wonder if I will meet with some obstacles!”
merely creates a welcome for demons. All experiences of gods and demons
are just your own conceptual thinking taking form. They do not possess
even an atom of existence outside [your own mind]. Cut the stream of
conceptual thinking!
Offer your aggregates as a feast.