Difference between revisions of "Obstacles to practice and their antidotes. ~ Gyalwai Nyugu Rinpoche"
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| − | Gyalwai Nyugu Rinpoche | + | [[Gyalwai Nyugu]] [[Rinpoche]] |
| − | Today I am going to talk about the obstacles to practice and their antidotes. Right now, there are basically two types of obstacles: | + | Today I am going to talk about the [[obstacles]] to practice and their [[antidotes]]. Right now, there are basically two types of [[obstacles]]: |
| − | (1) obscurations due to mental afflictions and (2) cognitive obscurations. | + | (1) [[obscurations]] due to [[mental afflictions]] and (2) [[cognitive obscurations]]. |
| − | Obscurations due to mental affliction refers to greed (our attachment to phenomena and feelings, desiring favourable circumstances), anger (to become mad, lose one’s temper, unwilling to accept unfavourable circumstances), stupidity (ignorance, unable to accept the truth), pride (arrogance, like to compare oneself with others), suspicion (do not bother to understand but immediately fabricate doubts). | + | [[Obscurations]] due to [[mental affliction]] refers to [[greed]] (our [[attachment]] to [[phenomena]] and [[feelings]], [[desiring]] favourable circumstances), [[anger]] (to become mad, lose one’s temper, unwilling to accept unfavourable circumstances), [[stupidity]] ([[ignorance]], unable to accept the [[truth]]), [[pride]] ([[arrogance]], like to compare oneself with others), [[suspicion]] (do not bother to understand but immediately fabricate [[doubts]]). |
| − | Simply put, cognitive obstacles refer to our deep rooted habits. From the time we are born, our habitual thinking and behaviour are affected by the accumulated influences of our parents, society, environment etc. It is difficult to change when we are accustomed to a certain lifestyle or mindset. But, these can be | + | Simply put, [[Wikipedia:cognition|cognitive]] [[obstacles]] refer to our deep rooted [[habits]]. From the time we are born, our habitual [[thinking]] and {{Wiki|behaviour}} are affected by the [[accumulated]] [[influences]] of our [[parents]], [[society]], {{Wiki|environment}} etc. It is difficult to change when we are accustomed to a certain [[lifestyle]] or [[mindset]]. But, these can be |
| − | transformed using a variety of different skilful methods, for example, through the practice of renunciation, cultivating compassion in order to develop positive habits. Through repeatedly contemplating the samsaric cycle of birth and death, until we recognize the truth. Then it will naturally integrate into our minds. We will value life and use our life to engage in practice and benefit others. | + | [[transformed]] using a variety of different [[skilful]] [[methods]], for example, through the [[practice of renunciation]], [[cultivating]] [[compassion]] in order to develop positive [[habits]]. Through repeatedly [[contemplating]] the [[samsaric]] [[cycle of birth and death]], until we [[recognize]] the [[truth]]. Then it will naturally integrate into our [[minds]]. We will value [[life]] and use our [[life]] to engage in practice and [[benefit]] others. |
| − | Every one of us has a different foundation, causes and conditions, karma and merits, therefore the rate of our improvement and our level of practice will not be the same. Mental afflictions and habits will not simply be removed and disappear immediately, we need confidence and courage to continuously deal with our afflictions. | + | Every one of us has a different foundation, [[causes and conditions]], [[karma]] and [[merits]], therefore the rate of our improvement and our level of practice will not be the same. [[Mental afflictions]] and [[habits]] will not simply be removed and disappear immediately, we need [[confidence]] and [[courage]] to continuously deal with our [[afflictions]]. |
| − | Mental afflictions and bad habits can be transformed: deeply ingrained mental affliction can be tackled through understanding the dangers and faults of afflictions and transformed through Bodhicitta. | + | [[Mental afflictions]] and bad [[habits]] can be [[transformed]]: deeply ingrained [[mental affliction]] can be tackled through [[understanding]] the dangers and faults of [[afflictions]] and [[transformed]] through [[Bodhicitta]]. |
| − | Stubborn habits may be defused by means of meditation. The first method is to use afflictions as the object of meditation; the second method is to observe the afflictions coming and going, and let it arise and dissolve naturally; the third method is to recognize its true nature in a natural and relaxed manner. | + | Stubborn [[habits]] may be defused by means of [[meditation]]. The first method is to use [[afflictions]] as the [[object of meditation]]; the second method is to observe the [[afflictions]] coming and going, and let it arise and dissolve naturally; the third method is to [[recognize]] its [[true nature]] in a natural and [[relaxed]] manner. |
Revision as of 23:18, 2 February 2020
Today I am going to talk about the obstacles to practice and their antidotes. Right now, there are basically two types of obstacles:
(1) obscurations due to mental afflictions and (2) cognitive obscurations.
Obscurations due to mental affliction refers to greed (our attachment to phenomena and feelings, desiring favourable circumstances), anger (to become mad, lose one’s temper, unwilling to accept unfavourable circumstances), stupidity (ignorance, unable to accept the truth), pride (arrogance, like to compare oneself with others), suspicion (do not bother to understand but immediately fabricate doubts).
Simply put, cognitive obstacles refer to our deep rooted habits. From the time we are born, our habitual thinking and behaviour are affected by the accumulated influences of our parents, society, environment etc. It is difficult to change when we are accustomed to a certain lifestyle or mindset. But, these can be
transformed using a variety of different skilful methods, for example, through the practice of renunciation, cultivating compassion in order to develop positive habits. Through repeatedly contemplating the samsaric cycle of birth and death, until we recognize the truth. Then it will naturally integrate into our minds. We will value life and use our life to engage in practice and benefit others.
Every one of us has a different foundation, causes and conditions, karma and merits, therefore the rate of our improvement and our level of practice will not be the same. Mental afflictions and habits will not simply be removed and disappear immediately, we need confidence and courage to continuously deal with our afflictions. Mental afflictions and bad habits can be transformed: deeply ingrained mental affliction can be tackled through understanding the dangers and faults of afflictions and transformed through Bodhicitta.
Stubborn habits may be defused by means of meditation. The first method is to use afflictions as the object of meditation; the second method is to observe the afflictions coming and going, and let it arise and dissolve naturally; the third method is to recognize its true nature in a natural and relaxed manner.
