Category: Mahabodhi Mission

From “Bodhisattvacharyavatara” (A Guide to the Boddhisattava’s Way of Life)
By: Shantideva
Chapter 8 “Meditation” herein abridged with editorial subheadings.

H.H The Dalai Lama, “To strengthen our practice, it is necessary to develop one-pointed concentration of the mind…. Lack of concentration prevents us from keeping our minds focused on the object of meditation… In brief, meditation is a way for training and transforming the mind.”

Calm abiding

1: I should place my mind in concentration:
For the person who’s mind is distracted
Dwells between fangs of disturbing conceptions.

2,3: Through solitude of body and mind
No distractions will occur:
I should forsake the worldly life,
And completely discard distorted conceptions.
I should entirely forsake attachments and cravings
For this is the way of the wise.

4: Having understood that disturbing conceptions are completely overcome
By superior insight endowed with calm abiding,
First of all, I should search for calm abiding,
This is achieved through the genuine joy of those unattached to worldly life.

82,83: The objects of desire will certainly perish,
[Wherein enlightenment]  is attained
With just one millionth of the difficulty
Involved in continually exhausting myself
For the sake of what is not great.

85: Having in this way developed disillusionment with desire,
Generate joy for solitude.
Devoid of disputes and disturbing conceptions.

87: Having abandoned the pain of clinging and guarding (possessions)
Abide, independent, free of care.

Equanimity (Awaking Mind)

89: Having in such ways as these
Thought about the excellence of solitude,
Completely pacify distorted conceptions
And meditate on the Awaking Mind.

90: Make an effort
To mediate upon the equality between self and others.
Intent on protecting all beings
As all are equal in (wanting) pleasure and (not wanting) pain.

110: Just as one protects themself
From unpleasant things however small,
In the same way act toward others
With a compassionate and caring mind.

120:  Thus whoever wishes to quickly afford protection
To both self and other beings
Should practice the holy secret:
The exchanging of self for others.

129:  Whatever joy there is in this world
All comes from desiring others to be happy,
And whatever suffering there is in the world
All come from selfish desires.

165: In brief, for the sake of all living creatures,
May all harms
I have selfishly caused to others
Descend upon myself.

Renunciation

178:  In the end this body will turn to dust;
Why do I grasp this unbearable
And unclean form as “I”?

184: Therefore, in order to benefit all beings
I shall give up this body without any attachment.
Although it may have many faults,
I should look after it while experiencing (the results of my previous) actions.

186: Just like the compassionate Children of the Conqueror,
I shall patiently accept what I must do;
For if I do not make a constant effort day and night,
When will misery ever come to an end?

187: Therefore, in order to dispel the obstructions,
I shall withdraw my mind from mistaken ways
And constantly place it in equipoise
Upon the perfect object.

HÜM

A Tibetan syllable that symbolizes the nature, attributes, and power of Buddha-mind.

The five parts of the syllable represent the five Transcendent Awarenesses of Buddha-mind:

1. awareness of all-perfected emptiness
2. mirror-like awareness
3. awareness of spontaneously arisen compassion
4. finely distinguishing, astute awareness 
5. awareness of equanimity

The Ornament of Clear Realization
Skt. Abhisamayalankara-prajnaparmita-upadesha-shastra

A commentary (shastra) on the Prajnaparmita Sutras of the Maitreya Buddha by Thrangu Rinpoche Geshe Lharampa. 

[Herein] a Summary of the Topics with Their Tibetan Names

Topics: I-III concern Wisdom; IV-VII concern Method; VIII concerns Attainment. 

1. I. The Knowledge of All Phenomena rnam pa tham cad mkhyen pa  
   1. A. Bodhicitta sems bskyed [1st condition]
      1. 1. Its Characteristics mtshan-nyid
      2. 2. Its Categories dbye ba
   2. B. Practice instructions gdams ngag [2nd condition]
      1. 1. Practice sgrub pa
      2. 2. The truths bdan pa rnams
      3. 3. The three jewels dkon mchog gsum
         The Three Types of Diligence brston ‘ grus ram pa gsum
      4. 4. Overcoming harmful activities ma zhen pa
      5. 5. Overcoming spiritual fatigue yongs su mi ngal ba
      6. 6. Overcoming faintheartedness lam yongs su ‘ dzin pa
      7. 7. The five kinds of visions spyan Inga
      8. 8. The six clear cognitions mngon shes drug
      9. 9. The path of insight mthong lam
      10. 10. The path of cultivation som lam
   3. C. The four stages of separation [3rd condition] (Path of Junction) nges ‘byed yan lag rnam pa bzhi
      1. 1. Warming drod
      2. 2. Peak rtse mo
      3. 3. Forbearance bod pa
      4. 4. Highest worldly dharma ‘jig rten chos mchog
   4. D. Buddha-nature, the basis for our practice [4 condition] sgrub pati rten rang bzhin gnas rigs
      1. 1-6. The six dharmas of realization rtogs pati chos drug
      2. 7. Achieving remedies gnyen po’i sgrub pa
      3. 8. Achieving abandoning spong ba’ isgrub pa
      4. 9. Achieving completions of two bde sdug yongs su gtugs pa’ i sgrub pa
      5. 10. Achieving wisdom with compassion shes rab snying rtser beas pa’ i sgrub pa
      6. 11. Achieving extraordinary disciples slob ma thun mong min pa’ i sgrub pa
      7. 12. Gradually achieving benefit of others gzhan don du rim pa byed pa’i sgrub pa
      8. 13. Achieving jnana without effort ve shes rtsol ba mi mngat bar ‘jug pati sgrub pa
   5. E. The Objects of Focus dmigs pa [5th condition]
      1. 1. Virtue dge ba
      2. 2. Non-virtue mi dge ba
      3. 3. Neutral actions lung ma bstan
      4. 4. Worldly understanding ‘jig rten pa’ i rtogs pa
      5. 5. Transcendental understanding jigs rten las ‘ das pa’ i riogs pa
      6. 6. Tainted phenomena zag beas kyi chos
      7. 7. Untainted phenomena zag pa med pa’ i chos
      8. 8. Created phenomena ‘ dus byas kyi chos
      9. 9. Uncreated phenomena ‘ dus ma byas kyi chos
      10. 10. Ordinary phenomena thun mong ba’ i chos
      11. 11. Uncommon phenomena thun mong ma yin pa’ i chos
   6. F. The Purpose ched du bya ba [6th condition]
      1. 1. Great mind sems chen po
      2. 2. Great abandoning spong ba chen po
      3. 3. Great realization rtogs pa chen po
   7. G. Armor-like Practice go cha’i serub pa [7th condition]
      1. 1. Generosity sbyin pa
      2. 2. Discipline tshul khrims
      3. 3. Patience brod pa
      4. 4. Diligence brtson ‘gurs
      5. 5. Meditation bsam gtan
      6. 6. Wisdom shes rab
   8. H. Applied Practice ‘jug pa’ i sgrub pa [8th condition]
      1. 1. Formless meditations bsam gtan gzugs med
      2. 2. Six Paramitas phar phyin drug
      3. 3. Paths Lam
      4. 4. Four limitless meditations tshad med bzhi
      5. 5. Having no object dmigs pa med pa dang Idan pa
      6. 6. Purity of the three circles ‘klor gsum
      7. 7. Purposefulness ched du bya ba
      8. 8. Six clear cognitions
      9. 9. Knowledge of all phenomena rnam pa thams cad mkhyen pa
   9. I. The Practice of Accumulation ishogs kyi sgrub pa [9th condition]
      1. 1. Great compassion snying rje chen po
      2. 2. Giving sbyin pa
      3. 3. Discipline tshul khrims
      4. 4. Patience bod pa
      5. 5. Diligence brtson ‘grus
      6. 6. Meditation bsam gtan
      7. 7. Wisdom shes rab
      8. 8. Tranquillity zhi gnas
      9. 9. Insight lhag mthong
      10. 10. The path of combining the two zung du ‘brel ba’ i lam
      11. 11. Skillful means thabs mkhas
      12. 12. Jnana ve shes
      13. 13. Merit bsod nams
      14. 14 Paths lam
      15. 15. Dharani gzungs
      16. 16. Bodhisattva levels sa
      17. 17. Remedies gnyen po
   10. J. The Practice of Certain Release nges par ‘byung ba [10th condition]
       1. 1. Purposefulness ched du bya ba
       2. 2. Sameness mnyam pa nyid
       3. 3. Accomplishing the benefit of beings sems can don sgrub
       4. 4. Effortless, spontaneous accomplishment bad med lhun gyis grub pa
       5. 5. Transcending eternalishm and annihilism rtag chad kyi mtha’ las ‘ das pa
       6. 6. Achieving meaning of the three vehicles theg pa gsum gyi don thob pa
       7. 7. Knowledge of all phenomena rnam pa thams cad mkhyen pa
       8. 8. Being in possession of the paths lam gyi yul can
2. II. Knowledge of the Path lam shes pa
   1. A. The Foundation of the Path lam gyi rten
      1. 1. Removing pride mog mog par byed pa
      2. 2. Certainty of the Object vul nges pa
      3. 3. Encompassing skyob pa
      4. 4. Nature rang bzhin
      5. 5. The functions (of the preceding) de yi las
   2. B. Knowledge of the shravaka path nyan thos kyi lam shes pa
   3. C. Knowledge of the pratyekauddha path bse rlu rang sangs rgyas kyi lam shes
   4. D. The path of insight of the Mahayana the chen mthong lam
   5. E. Functions of the Mahayana path of cultivation theg chen gyi sgom lam gyi byed pa
      1. 1. Complete pacification Ihun nas zhi’ ba
      2. 2. Respect for all beings skye bo thams cad la ‘ dud pa
      3. 3. Victory over the defilements nyon mongs pati gyul las rgyal ba
      4. 4. Not being subdued by negative influences god pas brazi ba med pa
   6. F. Aspiration of the Mahayana path of cultivation theg chen gyi mos pa sgom lam
      1. 1. One’s own benefit rang don
      2. 2. The benefit of others gnyis don
      3. 3. The benefit of others gzhan don
   7. G. Three kinds praise on path of cultivation bstod bkur bsngags gsum gyi gsom lam
   8. H. Dedication on the path of cultivation bsngo ba sgom lam
      1. 1. Special dedication bsngo ba khyad par can
      2. 2. Endowed with the non-objectifying aspect mi dmigs pa’i rnam pa can
      3. 3. Having the unerring characteristic bro phyin ci ma log pa ‘i mtshan nyid can
      4. 4. Isolated dben pa
      5. 5. Being mindful of nature of budddhas sang rgyas kyi rang bhin dran pa
      6. 6. Accompanied by skillful means thabs mkhas dang bas pa
      7. 7. No characteristics mtshan ma med pa
      8. 8. Pleasing to the buddhas sangs rgyas kyi rjes su yi rang ba
      9. 9. Not belonging to the three realms khams gsum du ma giogs pa
      10. 10-12. Lesser, middle, great dedication bsngo ba chung ‘bring che gsum
   9. I. Rejoicing on the path of cultivation rjes su yi rang ba’i sgom lam
   10. J. The achievement on the path of cultivation grub pa sgom lam
   11. K. The purification on the path of cultivation ram dag sgom lam
       1. 1. Causes rgyu
          1. a. Conducive causes skye ba’i rgyu
          2. b. Obstructing causes mi skye ba’i rgyu
       2. 2. Purification itself rnam dag angos
3. III. Knowledge of the Foundation gzhi shes pa
   1. A. Not remaining in samsara because of wisdom shes rab gyis srid pa la mi gnas pa
   2. B. Not remaining in peace because of compassion snying rjes zhi ba la mi gnas pa
   3. C. Remotness because of not being the skillful means thabs ma yin pas ring ba
   4. D. Not being remote because of being the skillful means thabs kyis ring ba ma yin nyid
   5. E. Unfavorable things mi mthun phyogs
   6. F. Remedying forces gnyen po’i phyogs
   7. G. Application sbyor ba
      1. 1. The basis of characteristics form and so on khyad gzhi gzugs sogs
      2. 2. The characteristics such as impermanence khvad chos mi rtag sogs
      3. 3. Whether it is the support of qualities on tan gyi rten. du mardzogs pa dang rab tu rdzogs pa
      4. 4. All one does spyod pa
   8. H. The equality of this de yi mnyam nyid
   9. I. The path of insight of hearers and so on nan thos la sogs mthong bati lam
      1. 1. The truth of suffering sdug bsngal gyi bden pa
         1. a. Impermanence mi rtag pa
         2. b. Suffering sdug bsngal ba
         3. c. Emptiness rang bzhin stong pa
         4. d. Selflessness bdag med pa
      2. 2. The truth of origination kun ‘byung gi bden pa
         1. a. Cause rgyu
         2. b. The origin of all kun’byung
         3. c. Thorough development rab rgyas
         4. d. Condition rkyen
      3. 3. The truth of cessation ‘gog pa’i bden pa
         1. a. Cessation ‘gog pa
         2. b. Peace zhi ba
         3. c. Excellence gya nom
         4. d. Definite emergence nges ‘byung
      4. 4. The truth of the path Lam gyi bden pa
         1. a. The path lam
         2. b. Intelligence rig pa
         3. c. Accomplishment sgrub pa
         4. d. Definitive emergence nges ‘byin
4. IV. The Application of Realization of All Aspects
   1. A. Aspects rnam pa
   2. B. Application of practice sbyor ba
      1. 1. The practitioner sbyor ba po’i gang zag
         1. a. Vessel for hearing nyan pa’ snod
         2. b. Vessel for adoption len pa ‘i snod
         3. c. Vessel for integration ‘dzin pa’i snod
      2. 2. The actual practice sbyor ba dngos
   3. C. The qualities yon tan
   4. D. The faults skyon
   5. E. The characteristics of Prajnaparamita mtshan nyid
      1. 1. Nature ngo bo nyid
      2. 2. Superiority khyad par
      3. 3. Knowledge shes pa
      4. 4. Function byed las
   6. F. In agreement with liberation thar pa cha mthun
      1. 1. Essence ngo bo
      2. 2. Qualities needed dgos pa’i yon tan
         1. a. Faith dad pa
         2. b. Diligence brtson ‘grus
         3. c. The very best attitude bsam pa phun sum tshogs pa
         4. d. Nonconceptual samadhi rnam par mi rtog pa’i ting nge tdzin
         5. e. Wisdom which knows the nature of everything chos rams rnam pa thams cad du shes pa’i shes rab
   7. G. In agreement with definite emerging nges ‘byed cha mthun
      1. 1. Equality in a loving attitude byams sems la mnyam pa
      2. 2. Equality in wishing to benefit phan sems la mnyam pa
      3. 3. Equality of mind in having no hatred khong khro ba med pa’i sems la mnyam pa
      4. 4. Equality in doing no harm rnam par ‘the ba med pa’i mnyam pa
      5. 5. Equality in no harsh speech tshig rtsub mi smra ba’i mnyam pa
      6. 6. Regarding beings as fathers and mothers pha dang ma’i sems
      7. 7. Regarding beings as brothers and sisters spun dang srin mo’i sems
      8. 8. Regarding beings as sons and daughters bu dang bu mo ‘i sems
      9. 9. Regarding beings as relatives and friends bshes dang grogs kyi sems
      10. 10. Regarding beings as kin gnyen dang snag gi sems
   8. H. Irreversible paths phyir mi ldog pa ‘i lam
   9. I. The Application of equality of existence and peace srid zhi mnyam nyid kyi sbyor ba
   10. J. The application of purifying zhing dag sbyor ba
   11. K. The application of skillful means thabs mkhas sbvor ba
5. V. Application when reaching the peak rtse mor phyin pa’ i sbyor ba
   1. A. The application of the signs of the peak rtse mo’ i sbyor ba’ i rtags
   2. B. Increase in merit bod nams ram par phel ba
   3. C. Stability brtan pa
   4. D. Perfect abiding of mind sems kun tu gnas pa
   5. E. The application of the peak of the path of insight mthong lam rtse sbyor
      1. 1. That to be removed spang bya
         1. a. Concept of object bung ba’ i rnam par rtog pa
         2. b. Concept of a perceiver ‘din pa’ i rnam par rtog pa
      2. 2. Application of the summit of path of insight mthong lam rtse sbyor dngos
   6. F. The application of the summit of the path of cultivation gsom lam rtse sbyor
   7. G. The application of peak of absence of obstacles bar chad med pa’ i rtse sbyor
   8. H. Mistaken concepts which are removed bsal bya log rtog
6. VI. Gradual Application of the Bodhisattva Path mthar gyis pa’¡ sbyor ba
   1. A-F. The six paramitas phar phyin drug
   2. G. The recollection of the Buddha sangs rgyas rjes su dran pa
   3. H. The recollection of the dharma chos rjes su dran pa
   4. I. The recollection of the sangha dge” dun rjes su dran pa
   5. J. The recollection of the right conduct tshul khrims rjes su dran pa
   6. K. The recollection of giving gtong ba rjes su dran pa
   7. L. The recollection of the divine state lha rjes su dran pa
   8. M. The true nature of phenomena chos thams cad kyi gnas lugs
7. VII. Instantaneous Application skad cig mati sbyor ba
   1. A. Showing the accumulation of merit bsod nams kyi tshogs bstan pa
   2. B. Showing the accumulation of wisdom ve shes kyi tshogs bstan pa
   3. C. Showing the simultaneity of the two accumulations tshogs gnyis zung ‘jug tu bstan pa
   4. D. Showing the simultaneity of how things are and how they appear gnas tshul dang snang tshul zung ‘jug tu bstan pa
8. VIII. The dharmakaya chos sku
   1. A. Svabhavikakaya ngo bo nyid sku
   2. B. Janadharmakaya ve shes chos sku
   3. C. Sambhogakaya longs spyod rdzogs pa’i sku
        Possessing the five certainties nges pa Inga Idan
      1. 1. Certainty of place gnas nges pa
      2. 2. Certainty of form skunges pa
      3. 3. Certainty of teachings chos nges pa
      4. 4. Certainty of entourage ‘khor nges pa
      5. 5. Certainty of time dus nges pa
   4. D. Nirmanakaya sprul sku

From “Meditation on Emptiness”
by Jeffrey Hopkins (1983)
Chapters 3 and 4, herein summarized

Ch3. Meditation: Identifying Self

The five stages in meditation on emptiness… outline the progress of one newly developing the powers of meditation:

1. How a beginner develops experience with respect to the view of emptiness (herein)
2. How to cultivate a similitude of special insight based on a similitude of calm abiding
3. How to cultivate actual special insight based on actual calm abiding
4. How to cultivate direct cognition of emptiness
5. How to meditate on emptiness during the second stage of Highest Yoga Tantra

FIRST STAGE OF MEDITATION ON EMPTINESS

How a beginner develops experience with respect to the view of emptiness

The thee basic essentials in meditation:

1. identifying the object negated in the view of selflessness
2. ascertaining that selflessness follows from reason
3. and establishing the reason’s presence in the subject.

The initial object of meditation is the selflessness of the “I”. 

The reasoning used is the sevenfold reasoning as set forth by Chandrakīrti. 

1) Identify the object negated in theory of selflessness

[The] I appears at times to be physical and at times mental.

From “Manual of Instruction on the view”

“…The I does not appear to be just a nominal designation, but appears as if self-established. Through holding that the I exists the way it appears, you are bound in cyclic existence.”

The appearance of a concrete I [when] analyzed, [is] found to be non-existent, and overcome, resulting eventuality in a direct realization of emptiness which the subject, the wisdom consciousness, is merged with its object, emptiness, like fresh water poured into fresh water.

Ch 4: Meditative Investigation

2) Ascertaining the selflessness follows from reason

If the I exists the way it is conceived, then it must be either the same entity as the mental and physical aggregates or a different entity from those aggregates.

3) Establishing  the presence of the reason in the subject

The seven-fold reasoning, in brief and outlined:

“I do not inherently exist because of 1) not being the aggregates, 2) not being an entity other than the aggregates, 3) not being  the base of the aggregates, 4) not inherently being based on the aggregates, 5) not inherently possessing the aggregates, 6) not being just the composite of the aggregates, and 7) not being the shape of the aggregates.

1. Establishing that the I is not mind and body
   • “The I is not the aggregates because” just as the aggregates are many, so the selves would be many, just as the I is one, so the aggregates would be one
   • ””  the I would be produced and disintegrate just as the aggregates are
2. Establishing that the I is not different from mind and body
   • The I is not a separate entity from the aggregates because if it were,  the I would be apprehenable apart from the aggregates
3. Establishing that the I is not the base of mind and body
   • The I is not inherently the base of the mental and physical aggregates… because if it were, the I and the aggregates would be different entities (already refuted: 2)
4. Establishing that mind and body are not the base of I
   • Already similarly refuted (3)
5. Establishing that the I does not inherently possess mind and body
   • Already similarly refuted (1,2)
6. Establishing that the I is not the composite of mind and body
   • The I is not the composite of the aggregates because the composite of the aggregates does not inherently exist; if the composite of the aggregates were inherently one with the aggregates, the composite would be many like the aggregates, or the aggregates would be one like the composite
7. Establishing that the I is not the shape of the body
   • The shape of the body is physical, not conscious and does not inherently exist as it is composite

[The] I and body and mind can have none of these seven relationships. Therefore, the I does not exist as a concrete entity as it is perceived.

From The Jātakas: Birth Stories of the Bodhisatta

[herein paraphrased]

Once while residing in Jetavana Grove, the Teacher told this story on observing the precepts of uposatha.

Once the king of Magadha, at constant war with the king of Anga, obtaining the help of the Naga king who dwelt in the river Campa, defeated his rival. Thereafter he held an annual festival in honour of the Naga king.

The Bodhisatta, a very poor man, saw Campeyyas splendor on his way to the feast and longed for a like greatness. As a result, after death, he was born in the Naga world where he became king under the name of Campeyya.

Realizing what had happened, he felt disgust at his position as a Naga and made many attempts to observe religious vows, hoping, in this way, to gain release. But he was foiled in his efforts by his consort Sumana.

At last he came to the world of men, where he kept fast on uposatha days, lying on an ant hill. There he was taken captive by a snake charmer who tortured him in various ways and took him about, exhibiting him for gain. By certain tokens of which Campeyya had earlier warned her, Sumana knew that her husband had been taken captive and, after much searching, she discovered him just as the snake charmer was about to give a performance before Uggasena, king of Benares.

The whole story was then revealed, and the snake charmer set Campeyya free, on the command of Uggasena. That Uggasena might be convinced of the truth of the story, he was invited to the Naga world, where he and his retinue were lavishly entertained.

”You, who have acquired magical powers and great potency, have all the pleasures of the senses at your disposal. Nāga king, why do you proclaim the human realm better than this?”

”Nowhere but in the realm of humans is there purity and self-control. Having attained human birth I will make an end death and rebirth.”

The story was related by the Teacher in connection with the observance of uposatha vows.

“In this way the wise abandoned the nāga realm and kept the uposatha. Devadatta was the snake charmer and Sariputta was Uggasena. Rahulamata was Sumana. I was the nāga king, Campeyya.”

Glossary:

nāga: legendary beings, part snake and part human, endowed with supernatural powers. 
uposatha: day of purification and observation of the precepts, falling on day of new moon, full moon, and quarter moon.