Difference between revisions of "The Paramita of Meditation"
(Redirected page to THE SEVEN POINTS OF MIND TRAINING: Chapter 5#The Paramita of Meditation) Tag: New redirect |
(Removed redirect to THE SEVEN POINTS OF MIND TRAINING: Chapter 5#The Paramita of Meditation) Tag: Removed redirect |
||
| Line 1: | Line 1: | ||
| − | + | [[File:Kokuzo-tokyo-national-museum.jpg|thumb]] | |
| − | {{E}} | + | |
| − | [[Category: | + | |
| + | |||
| + | |||
| + | |||
| + | By [[Khentin Tai Situ Rinpoche]] | ||
| + | |||
| + | The first aspect of [[meditation]] is the [[development]] of an inner [[awareness]] that acquaints one with the [[mind]] as it really is, beneath its [[superficial]] layer of {{Wiki|obscuration}}. When there is no [[practice of meditation]] it is impossible to practice [[generosity]], [[skilful]] conduct, [[forbearance]] and [[diligence]] fully - they cannot become '[[perfections]]' because their very [[essence]], this inner [[awareness]] is lacking. In | ||
| + | |||
| + | order to get to know our [[mind]] as it is, we first practice [[samatta]] (Tib. [[shi-nay]]) [[meditation]]. This makes the [[mind]] more [[tranquil]] and lets it rest in its [[own]] qualities, free from the {{Wiki|disturbing}} presence of recent [[accumulations]]. [[Samatta]] is developed by [[cultivating]] an [[awareness]], a [[mindfulness]] of everything that arises. In the [[meditation]] session we [[relax]] the [[body, speech and mind]] and rest naturally and simply in the {{Wiki|present}} [[state]] which is by [[nature]] free from all the obstacle-delusions of [[desire]], [[anger]], [[ignorance]], [[jealousy]] and [[pride]]. | ||
| + | |||
| + | |||
| + | The second aspect has two stages: the ordinary stage and the [[extraordinary]] stage The ordinary stage concerns the [[mind]] that we are developing in our sitting practice. The [[state]] which we are trying to cultivate in our beginners' [[samatta]] practice is not just a blank, [[blind]] stillness and [[quietude]]. It is a [[state]] wherein there can arise an [[awareness]] of the clarity and qualities of [[mind]] - these qualities being [[recognized]] by [[mind]] itself. This is called the ordinary second aspect of [[meditation]]. The [[extraordinary]] stage of this | ||
| + | |||
| + | second aspect covers not only this naturally-clear [[mind]] resting within itself and within an [[understanding]] of its [[own]] clarity, but also the presence of [[Bodhicitta]] - [[Bodhicitta]] free from the triplistic [[veil]] of [[subject]], [[object]] and [[action]] as separate entities. 'Who is [[meditating]]?' '[[Meditating]] upon what?' '[[Meditating]] in which way?' and other such notions and biases are transcended. | ||
| + | |||
| + | The third aspect of [[meditation]] concerns practicing the above with completely proper [[motivation]] so that the ordinary and [[extraordinary]] [[stages of meditation]] are supported by, guided by, the [[motivation]] to [[benefit]] all | ||
| + | [[beings]] and accompanied by the great [[openness]] of [[loving-kindness]] and [[compassion]]. The result of such [[meditation]] is a [[Mahayana]] result. It is the [[motivation]] that makes the difference between the [[meditations]] of the [[Hinayana]] and [[Mahayana]] which are otherwise very similar. | ||
| + | |||
| + | |||
| + | Impartial [[calm meditation]], rich in [[awareness]] of itself and beyond triplicity, and based upon an {{Wiki|altruistic}} [[motivation]] - that is full [[realization]]. The [[moment]] that such [[realization]] is achieved there will be spontaneous [[activity]] to [[benefit]] [[beings]]; effortless and all-accomplishing. | ||
| + | |||
| + | The [[realization]] that emerges through the [[Hinayana]] practice is very similar to that achieved by the [[Buddha]] but it does not have the qualities and [[activity]] to [[benefit]] others. It is an incomplete [[realization]] of [[the ultimate truth]]; a [[realization]] which is very dry-dry of [[compassion]] and dry of the full [[activity]] of the {{Wiki|perfect}} [[Buddhas]]. It is a [[realization]] of [[the ultimate truth]] - but not 'just as it is'. For this [[reason]] whenever we do [[tranquillity]] [[meditation]], a [[visualization]] or tong.len, we practice it in the following stages: | ||
| + | |||
| + | |||
| + | First our [[mind]] must be ready to [[meditate]]; it must be pacified. (Most of the [[Hinayana]] practitioners want to do this too.) This putting the [[mind]] into a suitable disposition is usually accomplished by {{Wiki|concentrating}} upon the [[breathing]] process, [[cultivating]] [[mindfulness]] of walking, developing [[awareness]] of [[body]] [[sensations]] and so on. There are [[objective]] and non-objective [[techniques]]. | ||
| + | |||
| + | As a result of the above the [[mind]] becomes [[peaceful]] - a sort of 'blank-peaceful' to which clarity has to be added. (At this stage, not the innate [[clarity of mind]] itself - that can only emerge through [[realization]]. Just [[lucidity]]. | ||
| + | |||
| + | The [[calmness]] and clarity are then to be set within a framework of right [[motivation]] - the wish to help others. Once this is accomplished the [[meditation]] is full [[meditation]]. Just blank [[meditation]] makes us [[feel]] [[relaxed]] and comfortable and will free us temporarily from nervousness. There are no results beyond this. | ||
| + | |||
| + | |||
| + | If we do [[Vajrayana practices]], [[visualizations]] and so forth, without the [[enlightening]] [[motivation]] of [[Bodhicitta]], then we are just going through another trip. There will be more [[benefit]] from [[visualizing]] a [[deity]] than | ||
| + | |||
| + | from [[visualizing]] a complicated rock but there will never be the full results without [[Bodhicitta]] [[motivation]] - even though that [[deity]] represents [[the ultimate truth]]. | ||
| + | |||
| + | |||
| + | {{E}} | ||
| + | [[Category:Buddhist Terms]] | ||
| + | [[Category:Buddhism]] | ||
[[Category:Tibetan Buddhism]] | [[Category:Tibetan Buddhism]] | ||
| − | [[Category: | + | [[Category:Pāramitā]] |
| + | [[Category:Bodhicitta]] | ||
| + | |||
| + | [[https://www.samyeling.org/buddhism-and-meditation/teaching-archive-2/chamgon-khentin-tai-situpa/the-paramita-of-meditation/]] | ||
Latest revision as of 03:20, 3 December 2021
The first aspect of meditation is the development of an inner awareness that acquaints one with the mind as it really is, beneath its superficial layer of obscuration. When there is no practice of meditation it is impossible to practice generosity, skilful conduct, forbearance and diligence fully - they cannot become 'perfections' because their very essence, this inner awareness is lacking. In
order to get to know our mind as it is, we first practice samatta (Tib. shi-nay) meditation. This makes the mind more tranquil and lets it rest in its own qualities, free from the disturbing presence of recent accumulations. Samatta is developed by cultivating an awareness, a mindfulness of everything that arises. In the meditation session we relax the body, speech and mind and rest naturally and simply in the present state which is by nature free from all the obstacle-delusions of desire, anger, ignorance, jealousy and pride.
The second aspect has two stages: the ordinary stage and the extraordinary stage The ordinary stage concerns the mind that we are developing in our sitting practice. The state which we are trying to cultivate in our beginners' samatta practice is not just a blank, blind stillness and quietude. It is a state wherein there can arise an awareness of the clarity and qualities of mind - these qualities being recognized by mind itself. This is called the ordinary second aspect of meditation. The extraordinary stage of this
second aspect covers not only this naturally-clear mind resting within itself and within an understanding of its own clarity, but also the presence of Bodhicitta - Bodhicitta free from the triplistic veil of subject, object and action as separate entities. 'Who is meditating?' 'Meditating upon what?' 'Meditating in which way?' and other such notions and biases are transcended.
The third aspect of meditation concerns practicing the above with completely proper motivation so that the ordinary and extraordinary stages of meditation are supported by, guided by, the motivation to benefit all beings and accompanied by the great openness of loving-kindness and compassion. The result of such meditation is a Mahayana result. It is the motivation that makes the difference between the meditations of the Hinayana and Mahayana which are otherwise very similar.
Impartial calm meditation, rich in awareness of itself and beyond triplicity, and based upon an altruistic motivation - that is full realization. The moment that such realization is achieved there will be spontaneous activity to benefit beings; effortless and all-accomplishing.
The realization that emerges through the Hinayana practice is very similar to that achieved by the Buddha but it does not have the qualities and activity to benefit others. It is an incomplete realization of the ultimate truth; a realization which is very dry-dry of compassion and dry of the full activity of the perfect Buddhas. It is a realization of the ultimate truth - but not 'just as it is'. For this reason whenever we do tranquillity meditation, a visualization or tong.len, we practice it in the following stages:
First our mind must be ready to meditate; it must be pacified. (Most of the Hinayana practitioners want to do this too.) This putting the mind into a suitable disposition is usually accomplished by concentrating upon the breathing process, cultivating mindfulness of walking, developing awareness of body sensations and so on. There are objective and non-objective techniques.
As a result of the above the mind becomes peaceful - a sort of 'blank-peaceful' to which clarity has to be added. (At this stage, not the innate clarity of mind itself - that can only emerge through realization. Just lucidity.
The calmness and clarity are then to be set within a framework of right motivation - the wish to help others. Once this is accomplished the meditation is full meditation. Just blank meditation makes us feel relaxed and comfortable and will free us temporarily from nervousness. There are no results beyond this.
If we do Vajrayana practices, visualizations and so forth, without the enlightening motivation of Bodhicitta, then we are just going through another trip. There will be more benefit from visualizing a deity than
from visualizing a complicated rock but there will never be the full results without Bodhicitta motivation - even though that deity represents the ultimate truth.
[[1]]
