Misschien hebben ook jullie het moeilijk om jarenlang dagelijks dezelfde sadhana's (Chenrezig, Tara, Tsongkhapa, ...) te reciteren ? Dan biedt volgend artikel enige duiding :
The translation of sadhana is ‘a method for receiving attianments.’ There are three main mistakes we generally make when doing sadhanas:
The first mistake, is when we think that sadhanas are someting we do as opposed to something we transform ourselves with. We think sadhanas do something to us. We treat them like any other ordinary samsaric object. In the beginning it tastes great, but if we treat it like an ordinary samsaric object, after the thousandth time we have done it, it will be dry and stale. But when we view it as a mental gymastics routine that we need to master, then we can easily spend a lifetime on these practices, and still have more work to do.
The second mistake we make is we make a distinction between meditation and recitation. We think that meditation (strictly defined to the formal meditation part of our session) is where we really make progress on the path, and that recitation is just that thing we have to do before we can get to the actual meditation. We just zip along without paying much attention to what we are doing, half of our mind is on the sadhana and the other half is wandering about. We need to acknowledge that this is exactly what we are doing.
The third mistake we make is when, on the basis of practicing in the way described in the second mistake, we don’t achieve good results or good feelings, and we then conclude that recitation of sadhanas has no power and is a waste of time. Then, since we have commitments to do these things, we start to view our recitation of sadhanas as an obstacle to our progressing along the path. We think that it is getting in the way of what really matters, formal meditation (strictly defined). We feel obliged to do the practices, and so they become a chore. After we have done the same sadhana 1,000 times, unless we are practicing very skillfully, it will get very dry. This feeling of drynes and flatness causes us to falsely conclude that the sadhanas don’t work. We falsely conclude that the mistake lies on the side of the sadhana, and not in the way in which we are doing the sadhana. This mistake is probably the number one reason why people wind up abandoning their practice after many years. We can usually just ride on our previously accumulated potentialities for a good 3-7 years, but after that, if we are not practicing skillfully, everything goes flat. At this time there is a great danger that we make some false conclusions and wind up leaving the Dharma altogether. There are many many people who have done this. I would say that these three mistakes are amongst the main causes of people quitting the Dharma after having practiced for several years.
So what is the proper view of our sadhanas? The literal translation of a sadhana is a method for accomplishing attainments (or realizations). The name itself reveals its purpose. The Buddhas call these practices the methods for accomplishing realizations.
It is important to remember that these practices have lineage. These sadhanas have been practiced for hundreds and hundreds of years by thousands and thousands (if not millions and millions) of practitioners. They have been handed down from one lineage guru to the next, and each guru became a lineage guru in dependence upon these practices. Lineage tells us two things. First, that the practices are authentic. This is not something that somebody made up along the way, but they come down through a series of fully realized masters. Second, we know that they work. They have worked for everyone in the past who has practiced them purely. From knowing they are authentic and that they work can give us great confidence that if we too practice them sincerely, we too will accomplish realizations. In reality a sadhana is a guided meditation. We will talk in the next post about who it is guided by (the guru — the synthesis of all the Buddhas), but it is important to understand that it is a guided meditation. Just as in formal meditation we go through a series of contemplations to arrive at a conclusion, the same is true with our sadhana practice. Each conclusion we reach is actually a line of reasoning within our future contemplations, so there is actually no hard and fast delineation between objects of analytical and objects of placement meditation. A sadhana is actually a sequence of minds that we need to generate which lead us to a certain result. The results of this sequence of minds are the benefits which are described in the commentaries. Just as if we want to make a car, we have to go through a series of steps, adding parts, assembling them together in just the right way, etc., so too when trying to transform our mind into that of an enlightenend being, we have to go through a series of steps, adding parts (different minds) and assembling them together in just the right way (the sadhana). A sadhana is a method for manufacturing enlightenment in our mind. The words of the sadhana are not mere words we say, rather they are minds we are to generate. Our mouths cannot attain enlightenment, so no matter how many times we say the words, if we don’t generate the minds behind them, we will never attain enlightenment.
Voor wie de Tibetaanse taal niet kan lezen of de juiste betekenis van tibetaanse termen niet kent, kan dit een hindernis zijn.
Daarom zijn engelstalige of nederlandstalige vertalingen zeker nutiig.
Going for Refuge& Arousing Bodhicitta - Dedication ?
སངས་རྒྱས་ཆོས་དང་ཚོགས་ཀྱི་མཆོག་རྣམས་ལ། ། sangye chö dang tsok kyi chok nam la In the Buddha, the Dharma and the Supreme Assembly
བྱང་ཆུབ་བར་དུ་བདག་ནི་སྐྱབས་སུ་མཆི། ། changchub bardu dak ni kyab su chi I take refuge until I attain enlightenment.
བདག་གི་སྦྱིན་སོགས་བགྱིས་པའི་བསོད་ནམས་ཀྱིས། ། dak gi jin sok gyipé sönam kyi Through the merit of practising generosity and so on,
འགྲོ་ལ་ཕན་ཕྱིར་སངས་རྒྱས་འགྲུབ་པར་ཤོག ། dro la pen chir sangye drubpar shok May I attain buddhahood for the benefit of all beings.
ལན་གསུམ། Recite this verse three times ཚད་མེད་བཞི་བསྒོམ་པ་སྔོན་དུ་བཏང་སྟེ།
Then cultivate the four immeasurables by saying: སེམས་ཅན་ཐམས་ཅད་བདེ་བ་དང་བདེ་བའི་རྒྱུ་དང་ལྡན་པར་གྱུར་ཅིག semchen tamché dewa dang dewé gyu dang denpar gyur chik May all sentient beings enjoy happiness and the causes of happiness!
སྡུག་བསྔལ་དང་སྡུག་བསྔལ་གྱི་རྒྱུ་དང་བྲལ་བར་གྱུར་ཅིག dukngal dang dukngal gyi gyu dang dralwar gyur chik May they be free from suffering and the causes of suffering!
སྡུག་བསྔལ་མེད་པའི་བདེ་བ་དང་མི་འབྲལ་བར་གྱུར་ཅིག dukngal mepé dewa dang mindralwar gyur chik May they never be separated from the sacred happiness devoid of suffering!
ཉེ་རིང་ཆགས་སྡང་གཉིས་དང་བྲལ་བའི་བཏང་སྙོམ་ཚད་མེད་པ་ལ་གནས་པར་གྱུར་ཅིག nyering chakdang nyi dang dralwé tang nyom tsemepa la nepar gyur chik And may they dwell in boundless equanimity that is free from attachment and aversion!