Buddhist-Meditation-Systematic-and-Practical

should think of me seated on the crown of your head."
When Mr. Huang received the telegram and read it, he
began immediately to practice in this way. There was a
noise like a clap of thunder and the dragon disappeared,
and never to bother him again. This would not have
happened if preparations had been made properly and if
he had known well the guru-yoga.
In Hinayana, besides the refuges, one should think of
impermanence! "Though the demon troubles me now,
he is impermanent and cannot always do so." Also, keep
one's mind humble and filled with the spirit of
renunciation. Reflect that one should escape from here
into the voidness of non-self. Who, therefore, is afraid?
What can cause trouble, as both the demon and the
meditator are marked with non-self?
Mahayana treatment has two aspects: to meditate
reviewing the voidness of abiding entity in both persons
and dharmas. The demon himself is void, and the
unwholesome dharmas he causes to arise in the mind
are also sunyata. One may go further and use the three
wheels of sunyata (see Ch. X, Part One, D, 3, b) thus
realizing that meditator, demon, and dharmas are all
sunyata: then all demons are vanquished.
Secondly, there is the meditation on the great
compassion (see Ch. X, Part One, D, 3, a). One may
think, "The demon wants my life—I will give it to him;
he wants my limbs—let him have them." Say to him:
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