Spiritual progress are dependent of the emergence of Five Spiritual Faculties — faith, vigor, mindfulness, concentration and wisdom. The conduct of the sentient being is governed by his sense-based instincts and impulses.
As we progress in our spiritual practice, new spiritual forces gradually take over. In the end the five cardinal virtues dominate and shape everything we do, feel and think. These virtues are called, in Sanskrit and Pali, indriya, variously translated by faculties, controlling faculties, or spiritual faculties. The same five virtues are called powers (bala) if emphasis is on the fact that they are "unshakable by their opposites."
Control (indriya) as a spiritual faculty prevents the Five Evils from dominating the mind. Mindful practice such as the meditation of samatha, which calms the mind so that it carefully observes both the mind and the Five Consciousnesses in the meditation of vipasyana.
Thus self-control arises, not because of the calm mind, but because when the mind becomes calm, the Five Spiritual Faculties arise.
Despite meditation's use in cognitive behavior therapy, those faculties still arise within the secular setting and in the absence of Buddhist mindful practice. Without the use of Buddhist training, these faculties — without spiritual guidance mdash; are wasted. Thus, cognitive behavior therapy becomes a replacement for biomedical control through medication.
If the Western public education system allowed for meditation and Buddhist spiritual guidance, then it is possible for the student to excel under the current curricula. As a result of such spiritual training, not only would a child be ready for post-secondary education, s/he would be ready for the world.
There would be less behavior problems in children and consequently improvement in their ability to learn.
Reference:
"The Way of Wisdom: The Five Spiritual Faculties", by Edward Conze. Access to Insight, 5 June 2010, http://www.accesstoinsight.org/lib/authors/conze/wheel065.html .
Showing posts with label shamatha. Show all posts
Showing posts with label shamatha. Show all posts
20130413
Returning Unborn (poem)
Meditation is like
preparing for a bath
and washing yourself clean,
except that, rather than
washing your body,
you purify your mind.
Buddha Recitation is
like sending the pure mind
to the Pure Land,
and returning Unborn,
bright and clean,
ready to be of service
and helpful for the sake
of all sentient beings.
preparing for a bath
and washing yourself clean,
except that, rather than
washing your body,
you purify your mind.
Buddha Recitation is
like sending the pure mind
to the Pure Land,
and returning Unborn,
bright and clean,
ready to be of service
and helpful for the sake
of all sentient beings.
20130312
Skillful and Unskillful Means
In Buddhism, calmness of body and mind is an effect of skillful means. Indeed, it is most excellent to be calm.
Why? Because the main practice to achieve calmness of body and mind is meditation, particularly the shamatha practice. Thus meditation is a skillful means to help settle the mind.
As for the definition of "skillful' we first begin with the Budhist term in Pali, "kusala", which is often mistranslated as "good":
Reference:
Good and Evil in Buddhism: http://buddhism.about.com/gi/o.htm?zi=1/XJ&zTi=1&sdn=buddhism&cdn=religion&tm=67&f=10&su=p284.13.342.ip_&tt=2&bt=0&bts=0&zu=http%3A//www.urbandharma.org/udharma5/goodevil.html
Why? Because the main practice to achieve calmness of body and mind is meditation, particularly the shamatha practice. Thus meditation is a skillful means to help settle the mind.
As for the definition of "skillful' we first begin with the Budhist term in Pali, "kusala", which is often mistranslated as "good":
- Firm: resolute, stable, unmoving, undistracted.
- Pure and clean: unstained, immaculate, bright.
- Clear and free: unrestricted, free, exalted, boundless.
- Fit for work: pliant, light, fluent, patient.
- Calm and content: relaxed, serene, satisfied.
- Infirm: irresolute, unstable, immovable, distracted, still.
- Impure and unclean: stained, dirty, dull.
- Unclear and unfree: restricted, unfree, debased, limited.
- Unfit for work: unbendable, heavy, stuttering, impatient.
- Agitated and unsatisfied: anxious, wrathful, unsatisfied.
Reference:
Good and Evil in Buddhism: http://buddhism.about.com/gi/o.htm?zi=1/XJ&zTi=1&sdn=buddhism&cdn=religion&tm=67&f=10&su=p284.13.342.ip_&tt=2&bt=0&bts=0&zu=http%3A//www.urbandharma.org/udharma5/goodevil.html
20130310
Shunyata (poem)
Shunyata is Emptiness.
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
20130308
My Thoughts on Meditation
During meditation, I breathe from the abdomen. This works for both the sitting and walking forms of meditation.
In time my mind becomes calm, as I practice deep breathing. After five minutes or ten minutes, I stop meditating.
After over twenty years of meditation, the deep breathing part of meditation are a reflex to me. It may be practice at home, while walking, and even when riding on the bus.
While at home I do practice meditation, on the road it is possible to practice the physical form of meditation.
In time my mind becomes calm, as I practice deep breathing. After five minutes or ten minutes, I stop meditating.
After over twenty years of meditation, the deep breathing part of meditation are a reflex to me. It may be practice at home, while walking, and even when riding on the bus.
While at home I do practice meditation, on the road it is possible to practice the physical form of meditation.
20130226
The Peaceful Feeling
One sees pleasure as suffering
And sees pain as a dart.
One sees as impermanent the peaceful feeling
That is neither pleasant nor painful.
Such a bhikkhu who sees rightly
Is thereby well released.
Accomplished in knowledge, at peace,
That sage has overcome all bonds.
-Itivuttaka
This quote from the Dhammapada is in context with the monk's view of pleasure, suffering, peace of mind.
However, it is relevant to us since it refers to not clinging to the feeling of peace which arises due to meditation.
By viewing "the peaceful feeling that is neither pleasant or painful as impermanent," it is possible to "see rightly" like a bhikkhu (monk).
"Peaceful feelings" refers to the use of shamatha meditation to establish the calm mind which is ready to proceed to vipashyana meditation to establish the insight into phenomena that arises from such meditation.
"Well released" refers to not clinging to peace of mind by being one who "sees rightly" that pleasure and pain, when taken to extremes, are forms of suffering.
So too is clinging to the serenity of the calm mind.
"Accomplished in knowledge" refers to the direct knowledge achieved from the experience of meditation as a result of the Four Noble Truths and Dependent Arising. Such knowledge results in peace of mind.
"Overcome all bonds" refers to the Nine Fetters of human existence.
References:
Originally published December 23, 2005 at 2319H
Edited and republished February 26, 2013 at 0250H
Here's the original translation by Ven. Thanissaro in Itivuttaka III Verse 53:
"Whoever sees
pleasure as stress,
sees pain as an arrow,
sees peaceful neither-pleasure-nor-pain
as inconstant:
he is a monk
who's seen rightly.
From that he is there set free.
A master of direct knowing,
at peace,
he is a sage
gone beyond bonds."
http://www.accesstoinsight.org/canon/sutta/khuddaka/iti/tb0/iti3.html
And sees pain as a dart.
One sees as impermanent the peaceful feeling
That is neither pleasant nor painful.
Such a bhikkhu who sees rightly
Is thereby well released.
Accomplished in knowledge, at peace,
That sage has overcome all bonds.
-Itivuttaka
This quote from the Dhammapada is in context with the monk's view of pleasure, suffering, peace of mind.
However, it is relevant to us since it refers to not clinging to the feeling of peace which arises due to meditation.
By viewing "the peaceful feeling that is neither pleasant or painful as impermanent," it is possible to "see rightly" like a bhikkhu (monk).
"Peaceful feelings" refers to the use of shamatha meditation to establish the calm mind which is ready to proceed to vipashyana meditation to establish the insight into phenomena that arises from such meditation.
"Well released" refers to not clinging to peace of mind by being one who "sees rightly" that pleasure and pain, when taken to extremes, are forms of suffering.
So too is clinging to the serenity of the calm mind.
"Accomplished in knowledge" refers to the direct knowledge achieved from the experience of meditation as a result of the Four Noble Truths and Dependent Arising. Such knowledge results in peace of mind.
"Overcome all bonds" refers to the Nine Fetters of human existence.
References:
Originally published December 23, 2005 at 2319H
Edited and republished February 26, 2013 at 0250H
Here's the original translation by Ven. Thanissaro in Itivuttaka III Verse 53:
"Whoever sees
pleasure as stress,
sees pain as an arrow,
sees peaceful neither-pleasure-nor-pain
as inconstant:
he is a monk
who's seen rightly.
From that he is there set free.
A master of direct knowing,
at peace,
he is a sage
gone beyond bonds."
http://www.accesstoinsight.org/canon/sutta/khuddaka/iti/tb0/iti3.html
20130223
Meditation As The Cure for Suffering
"Train in concentration, which is the cause of shamatha, and train in prajna, which is the cause of vipashyana." — Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche
In the First Noble Truth, all life is suffering.
In the Second Noble Truth, the cause of suffering is tanha.
In the Third Noble Truth, suffering can be relieved.
In the Fourth Noble Truth, the Noble Eightfold Path
is prescribed to relieve suffering in all sentient beings.
Suffering is mental unrest. The Eightfold Path of Buddhism relieves the mind of it. Its cause is tanha.
Tanha or trishna is craving, desire and thirst. It is also aversion, desire, and hunger-thirst. Its opposite is upekkha is peace of mind, serenity, and equanimity.
Craving arises through the action of aversion — a person's craving for the object of desire causes one to hunger for it , and this results in attachment due to desire.
Hunger-thirst arises through ignorance, ass one's peace of mind is disturbed by the desire for satisfaction. Yet aversion to the object of desire is what causes craving to arise.
Thus, the Three Poisons of aversion, attachment, and ignorance lead to suffering.
To help relieve suffering, meditation is prescribed. It consists of shamatha and vipashyana, the main two meditation practices of calm abiding and clear seeing.
Shamatha is the meditation of calm abiding that is abiding tranquility which works on the conceptual mind, to free it of the Three Poisons.
Vipashyana is the meditation of clearing seeing that is the meditation of intense insight, which has three prerequisites consisting of reliance on a spiritual teacher, sincere engagement in extensive study, and appropriate reflection.
Prajna refers to insight into the cure for suffering through meditation. It is also known as primordial wisdom, the primordial and non-dual knowing aspect of the nature of mind.
References:
Quote from Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche, trans. Schmidt & Kunsang, Skillful Grace: Tara Practice For Our Times; New York 2007. Rangjung Yeshe Publications
Prajna: http://www.rigpawiki.org/index.php?title=Prajna
Prajna: http://en.wikipedia.org/wiki/Prajna
Three Poisons and Tanha: http://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81#Relation_to_the_three_poisons
Shamatha: http://www.rigpawiki.org/index.php?title=Shamatha
Vipashyana: http://www.rigpawiki.org/index.php?title=Vipashyana
Prajna as primordial wisdom: http://www.rigpawiki.org/index.php?title=Primordial_wisdom
http://ubcbuddhism.wordpress.com/2011/10/20/9929/
Dr. Fleischman’s description of meditation was a self-reflective melding of natural scientific theories with the worldview that underlies vipassana meditation. He stressed two points in particular: (1) The natural laws that govern our world also govern us as embodied beings; cultivating awareness of our embodied existence, through concentration and observation, provides insight into the world itself. (2) The practice of meditation is supported by ethical practice, both in terms of basic precepts and the voluntaristic, service orientation of the vipassana movement itself. In addition to being detailed and informative, his talk was imbued with a wonderfully dry humor, making it accessible and entertaining.
In the First Noble Truth, all life is suffering.
In the Second Noble Truth, the cause of suffering is tanha.
In the Third Noble Truth, suffering can be relieved.
In the Fourth Noble Truth, the Noble Eightfold Path
is prescribed to relieve suffering in all sentient beings.
Suffering is mental unrest. The Eightfold Path of Buddhism relieves the mind of it. Its cause is tanha.
Tanha or trishna is craving, desire and thirst. It is also aversion, desire, and hunger-thirst. Its opposite is upekkha is peace of mind, serenity, and equanimity.
Craving arises through the action of aversion — a person's craving for the object of desire causes one to hunger for it , and this results in attachment due to desire.
Hunger-thirst arises through ignorance, ass one's peace of mind is disturbed by the desire for satisfaction. Yet aversion to the object of desire is what causes craving to arise.
Thus, the Three Poisons of aversion, attachment, and ignorance lead to suffering.
To help relieve suffering, meditation is prescribed. It consists of shamatha and vipashyana, the main two meditation practices of calm abiding and clear seeing.
Shamatha is the meditation of calm abiding that is abiding tranquility which works on the conceptual mind, to free it of the Three Poisons.
Vipashyana is the meditation of clearing seeing that is the meditation of intense insight, which has three prerequisites consisting of reliance on a spiritual teacher, sincere engagement in extensive study, and appropriate reflection.
Prajna refers to insight into the cure for suffering through meditation. It is also known as primordial wisdom, the primordial and non-dual knowing aspect of the nature of mind.
References:
Quote from Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche, trans. Schmidt & Kunsang, Skillful Grace: Tara Practice For Our Times; New York 2007. Rangjung Yeshe Publications
Prajna: http://www.rigpawiki.org/index.php?title=Prajna
Prajna: http://en.wikipedia.org/wiki/Prajna
Three Poisons and Tanha: http://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81#Relation_to_the_three_poisons
Shamatha: http://www.rigpawiki.org/index.php?title=Shamatha
Vipashyana: http://www.rigpawiki.org/index.php?title=Vipashyana
Prajna as primordial wisdom: http://www.rigpawiki.org/index.php?title=Primordial_wisdom
http://ubcbuddhism.wordpress.com/2011/10/20/9929/
Dr. Fleischman’s description of meditation was a self-reflective melding of natural scientific theories with the worldview that underlies vipassana meditation. He stressed two points in particular: (1) The natural laws that govern our world also govern us as embodied beings; cultivating awareness of our embodied existence, through concentration and observation, provides insight into the world itself. (2) The practice of meditation is supported by ethical practice, both in terms of basic precepts and the voluntaristic, service orientation of the vipassana movement itself. In addition to being detailed and informative, his talk was imbued with a wonderfully dry humor, making it accessible and entertaining.
20060107
Unmade State of Being (Meditation for Awakening Self Nature True Mind)
There Exists an Unconstructed, Unconditioned and Unchanging State!
At Savatthi the Blessed Buddha once said to his monks:
Bhikkhus, I will teach you the Unconstructed, Unconditioned & Uncreated State, and the very way leading to this unconstructed, unconditioned & uncreated state...
Listen and pay alert attention to that, which will lead you to lasting happiness!!!
And what, bhikkhus, is this unconstructed, unconditioned & uncreated state?
The elimination of Greed, the elimination of Hate, & the elimination of Ignorance:
This is called the unconstructed, unconditioned & uncreated state of Nibbana...
And what, bhikkhus, is the good way leading to this unconstructed, unconditioned and uncreated state of eternally pure bliss, open freedom and stilled peace?
Awareness of the body as a collection of organs is a way to this unconstructed...
The four foundations of awareness is a way to this unconstructed...
Serene, calm and profound insight is a way to this unconstructed...
Absorption into concentrated, directed thought and sustained examination is a way...
Absorption into emptiness, into signlessness, and into the uninclined is a way...
The four right efforts is a way to this unconstructed state...
The four roads to force is a way to this unconstructed state...
The five pure abilities is a way to this unconstructed state...
The five pure powers is a way to this unconstructed state...
The seven links to awakening is a way to this unconstructed state...
The Noble 8-fold Way
At Savatthi the Blessed Buddha once said to his monks:
Bhikkhus, I will teach you the Unconstructed, Unconditioned & Uncreated State, and the very way leading to this unconstructed, unconditioned & uncreated state...
Listen and pay alert attention to that, which will lead you to lasting happiness!!!
And what, bhikkhus, is this unconstructed, unconditioned & uncreated state?
The elimination of Greed, the elimination of Hate, & the elimination of Ignorance:
This is called the unconstructed, unconditioned & uncreated state of Nibbana...
And what, bhikkhus, is the good way leading to this unconstructed, unconditioned and uncreated state of eternally pure bliss, open freedom and stilled peace?
Awareness of the body as a collection of organs is a way to this unconstructed...
The four foundations of awareness is a way to this unconstructed...
Serene, calm and profound insight is a way to this unconstructed...
Absorption into concentrated, directed thought and sustained examination is a way...
Absorption into emptiness, into signlessness, and into the uninclined is a way...
The four right efforts is a way to this unconstructed state...
The four roads to force is a way to this unconstructed state...
The five pure abilities is a way to this unconstructed state...
The five pure powers is a way to this unconstructed state...
The seven links to awakening is a way to this unconstructed state...
The Noble 8-fold Way
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