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 vipashyana. Show all posts
Showing posts with label vipashyana. 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.
20130402
Notes on Storehouse Consciousness: Citta and Alaya
In the Lankavatara Sutra, Citta is derived from the root ci, which means "to pile up" and "to arrange in order". Thus, the Citta is akin to "a storehouse into which the seeds of all thoughts and deeds accumulate" and are stored.
Yet the Citta has two meanings, general and specific. Generally-speaking, it means "heart-mind", the emotive part of the mind which includes the activities of Manas — intellect or mind-sense which grasps mental objects — and Manovijnana (sixth consciousness), and also of the Vijnanas (the five consciousnesses).
In this sense, it represents a person's mindset or state of mind which may be dominated by emotions.
Specifically the Citta is the Alayavijnana in its relative aspects, which is distinguishable from the rest of the mental faculties i.e. the pure mind that is free of the defilements of attachment, hatred and delusion.
In the form of Citta-matra, Mind-only, "Citta" is identifiable with the Alaya in its absolute aspect.
Alayavijnana means storehouse consciousness, for alaya is a storehouse "where things are hoarded for future use." As a cumulative faculty, the Citta is thus identified with the Alayavijnana. Yet the Alaya "is not a Vijnana," and "has no discerning power in it."
Indeed, the Alaya "indiscriminately harbours all that is poured into it through the channel of the Vijnanas."
The Alaya is the mind-stream, the stream of consciousness which is neutral, indifferent, and non-judgmental.
Regarding citta, the mind is first calmed during samatha meditation.
Then the mind is purified when liberating insight arises during vipassana meditation.
Reference:
Lankavatara Sutra: http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm
Citta: http://en.wikipedia.org/wiki/Citta
Vipassana: http://en.wikipedia.org/wiki/Vipassana
Instructions on breath meditation: http://en.wikipedia.org/wiki/Anapanasati_Sutta
Yet the Citta has two meanings, general and specific. Generally-speaking, it means "heart-mind", the emotive part of the mind which includes the activities of Manas — intellect or mind-sense which grasps mental objects — and Manovijnana (sixth consciousness), and also of the Vijnanas (the five consciousnesses).
In this sense, it represents a person's mindset or state of mind which may be dominated by emotions.
Specifically the Citta is the Alayavijnana in its relative aspects, which is distinguishable from the rest of the mental faculties i.e. the pure mind that is free of the defilements of attachment, hatred and delusion.
In the form of Citta-matra, Mind-only, "Citta" is identifiable with the Alaya in its absolute aspect.
Alayavijnana means storehouse consciousness, for alaya is a storehouse "where things are hoarded for future use." As a cumulative faculty, the Citta is thus identified with the Alayavijnana. Yet the Alaya "is not a Vijnana," and "has no discerning power in it."
Indeed, the Alaya "indiscriminately harbours all that is poured into it through the channel of the Vijnanas."
The Alaya is the mind-stream, the stream of consciousness which is neutral, indifferent, and non-judgmental.
Regarding citta, the mind is first calmed during samatha meditation.
Then the mind is purified when liberating insight arises during vipassana meditation.
Reference:
Lankavatara Sutra: http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm
Citta: http://en.wikipedia.org/wiki/Citta
Vipassana: http://en.wikipedia.org/wiki/Vipassana
Instructions on breath meditation: http://en.wikipedia.org/wiki/Anapanasati_Sutta
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.
20051213
Wish for Delight
Forsaking dark practices,
the wise person
should develop the bright,
having gone from home
to no-home
in seclusion, so hard to enjoy.
There he should wish for delight,
discarding sensuality--
he who has nothing.
He should cleanse himself--wise--
of what defiles the mind.
-Dhammapada, 6, translated by Thanissaro Bhikkhu.
This quote comes from Chapter 6 of the Dhammapada, verses 87 to 88.
In contrast, here is Acharya Buddharakkhita's translation of the same quote:
"87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind."
Vipassana meditation helps to cleanse the Buddhist practitioner of such defilements of the mind.
Reference:
See The Art of Living: Vipassana Meditation at http://www.dhamma.org/art.htm
the wise person
should develop the bright,
having gone from home
to no-home
in seclusion, so hard to enjoy.
There he should wish for delight,
discarding sensuality--
he who has nothing.
He should cleanse himself--wise--
of what defiles the mind.
-Dhammapada, 6, translated by Thanissaro Bhikkhu.
This quote comes from Chapter 6 of the Dhammapada, verses 87 to 88.
In contrast, here is Acharya Buddharakkhita's translation of the same quote:
"87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind."
Vipassana meditation helps to cleanse the Buddhist practitioner of such defilements of the mind.
Reference:
See The Art of Living: Vipassana Meditation at http://www.dhamma.org/art.htm
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