I decided to start a separate thread for short practices from old instructions. I’ll indicate where each method comes from so that the original text can be consulted. I’ll begin with a simple exercise from the Tibetan tradition.
A Pebble as an Anchor for Attention
In Jamgön Kongtrul’s "Treasury of Knowledge," in the section on shamatha, it is initially suggested that one use a small object as an anchor: a pebble or a piece of wood. Shamatha here is the practice of calming and stabilizing the mind. I especially liked the explanation of effort: attention should be collected, but without excessive tension.
Below is a brief retelling of this initial technique with explanations in everyday terms. Two or three minutes is the suggested duration for getting acquainted with it; the passage itself does not impose such a limit.
1. Place a small pebble in front of you so that it is easy to see. Sit steadily and straighten your back without tension. Breathe as usual.
2. Calmly look at the object, keeping it within your field of attention. Blink naturally. There is no need to stare intently until your eyes grow tired or to seek unusual sensations.
3. When you notice that you are already thinking about plans or memories, gently return your attention to the pebble. The very moment you notice the distraction allows you to continue the exercise.
4. Do not try to stop your thoughts by force. Let the object remain a simple anchor that you can return to. After two or three minutes, finish, shift your gaze to your surroundings, and for a littleWarm up. If it becomes uncomfortable, finish early.
I find it interesting that the simplest possible object is suitable for getting started. Nothing special is required of the pebble—the work is done with one’s own attention. This is only an introduction to the method; in the book, shamatha is presented as a form of systematic training.
Source: Jamgön Kongtrül, "The Treasury of Knowledge," Book 8, Part 1, the section on establishing the mind with a specific support.
Vimaloṣṇīṣa: a mantra associated with memories of past lives
I’ll continue the topic with an unusual find from Lama Zopa Rinpoche’s teachings. This is the Vimaloṣṇīṣa mantra; its name is rendered as "Mantra of Great Wisdom." It belongs to the Tibetan Buddhist tradition, although the words themselves have been preserved in Sanskrit.
The mention of memories of past lives caught my attention.
Here, recollection of previous births is a traditionally attributed result, not a promise that visions will necessarily begin after a certain number of repetitions.
Mantra text
I’m providing the Sanskrit transliteration from note 27 to Rinpoche’s book.
OṂ HRIYADHE SARVA TATHĀGATA HRIDAYA GARBHE /
JVALA DHARMADHATU GARBHE /
SAṂHARAṆA ĀYUḤ SAṂŚODHAYA /
PĀPAṂ SARVA TATHĀGATA SAMANDRA UṢṆĪṢA VIMALE VIŚUDDHE SVĀHĀ.
Approximately in Russian letters:
OM HRIYADHE SARVA TATHAGATA HRIDAYA GARBHE /
JVALA DHARMADHATU GARBHE /
SAMHARANA AYUH SAMSHODHAYA /
PAPAM SARVA TATHAGATA SAMANDRA USHNISHA VIMALE VISHUDDHE SVAHA.
The Russian transcription helps to make out the words, but does not convey all the nuances of pronunciation. The main text of the book also provides a transcription of the Tibetan pronunciation; it differs slightly from the Sanskrit.
About the meaning
This edition does not provide a literal translation of the entire formula, so I will not substitute a pretty phrase of my own for it. According to Rinpoche's explanation, its purpose is connected with purification and consecration: he speaks not only of sacred objects, but also of stones, trees, and mountains. I found the thought interesting that the practice may be directed toward benefiting those who will later come into contact with an entirely ordinary object.
How to recite it
The instruction in the commentary is very simple: repeat it several times at the beginning of the day, together with the morning prayers and mantras. Just several repetitions—the number 108 is not mandatory in this case. You can begin with this brief recitation while maintaining the intention to benefit others.
This mantra may also be recited by those who have not received an initiation; at the same time, it is advisable to receive its oral transmission beforehand.
It seems to me that there is something to reflect on here even before discussing unusual abilities... What is the point of remembering a past life if, in the present one, you fail to notice the people around you? That is why, in this teaching, I It is precisely the fact that unusual fruits coexist with a perfectly clear intention to be useful that comes close.
A Pebble as an Anchor for Attention
In Jamgön Kongtrul’s "Treasury of Knowledge," in the section on shamatha, it is initially suggested that one use a small object as an anchor: a pebble or a piece of wood. Shamatha here is the practice of calming and stabilizing the mind. I especially liked the explanation of effort: attention should be collected, but without excessive tension.
Below is a brief retelling of this initial technique with explanations in everyday terms. Two or three minutes is the suggested duration for getting acquainted with it; the passage itself does not impose such a limit.
1. Place a small pebble in front of you so that it is easy to see. Sit steadily and straighten your back without tension. Breathe as usual.
2. Calmly look at the object, keeping it within your field of attention. Blink naturally. There is no need to stare intently until your eyes grow tired or to seek unusual sensations.
3. When you notice that you are already thinking about plans or memories, gently return your attention to the pebble. The very moment you notice the distraction allows you to continue the exercise.
4. Do not try to stop your thoughts by force. Let the object remain a simple anchor that you can return to. After two or three minutes, finish, shift your gaze to your surroundings, and for a littleWarm up. If it becomes uncomfortable, finish early.
I find it interesting that the simplest possible object is suitable for getting started. Nothing special is required of the pebble—the work is done with one’s own attention. This is only an introduction to the method; in the book, shamatha is presented as a form of systematic training.
Source: Jamgön Kongtrül, "The Treasury of Knowledge," Book 8, Part 1, the section on establishing the mind with a specific support.
Post automatically merged:
Vimaloṣṇīṣa: a mantra associated with memories of past lives
I’ll continue the topic with an unusual find from Lama Zopa Rinpoche’s teachings. This is the Vimaloṣṇīṣa mantra; its name is rendered as "Mantra of Great Wisdom." It belongs to the Tibetan Buddhist tradition, although the words themselves have been preserved in Sanskrit.
The mention of memories of past lives caught my attention.
Here, recollection of previous births is a traditionally attributed result, not a promise that visions will necessarily begin after a certain number of repetitions.
Mantra text
I’m providing the Sanskrit transliteration from note 27 to Rinpoche’s book.
OṂ HRIYADHE SARVA TATHĀGATA HRIDAYA GARBHE /
JVALA DHARMADHATU GARBHE /
SAṂHARAṆA ĀYUḤ SAṂŚODHAYA /
PĀPAṂ SARVA TATHĀGATA SAMANDRA UṢṆĪṢA VIMALE VIŚUDDHE SVĀHĀ.
Approximately in Russian letters:
OM HRIYADHE SARVA TATHAGATA HRIDAYA GARBHE /
JVALA DHARMADHATU GARBHE /
SAMHARANA AYUH SAMSHODHAYA /
PAPAM SARVA TATHAGATA SAMANDRA USHNISHA VIMALE VISHUDDHE SVAHA.
The Russian transcription helps to make out the words, but does not convey all the nuances of pronunciation. The main text of the book also provides a transcription of the Tibetan pronunciation; it differs slightly from the Sanskrit.
About the meaning
This edition does not provide a literal translation of the entire formula, so I will not substitute a pretty phrase of my own for it. According to Rinpoche's explanation, its purpose is connected with purification and consecration: he speaks not only of sacred objects, but also of stones, trees, and mountains. I found the thought interesting that the practice may be directed toward benefiting those who will later come into contact with an entirely ordinary object.
How to recite it
The instruction in the commentary is very simple: repeat it several times at the beginning of the day, together with the morning prayers and mantras. Just several repetitions—the number 108 is not mandatory in this case. You can begin with this brief recitation while maintaining the intention to benefit others.
This mantra may also be recited by those who have not received an initiation; at the same time, it is advisable to receive its oral transmission beforehand.
It seems to me that there is something to reflect on here even before discussing unusual abilities... What is the point of remembering a past life if, in the present one, you fail to notice the people around you? That is why, in this teaching, I It is precisely the fact that unusual fruits coexist with a perfectly clear intention to be useful that comes close.
Last edited:
