Transcript of teachings by Khen Rinpoche Geshe Chonyi on the Heart Sutra and Stages of the Path (the Six Perfections) Lesson 27 3 October 2013

Transcription

1 Transcript of teachings by Khen Rinpoche Geshe Chonyi on the Heart Sutra and Stages of the Path (the Six Perfections) The root text, Middle Length Lam-Rim, by Lama Tsongkhapa, translated by Philip Quarcoo, FPMT, Inc., May 2012, is indented. All page references refer to the root text, unless otherwise stated. Where applicable, page numbers of corresponding sections in the Lam Rim Chen Mo (LRCM) are indicated in footnotes; they refer to The Great Treatise on the Stages of the Path to Enlightenment, Volume 3, by Tsong-kha-pa, translated by The Lamrim Chenmo Translation Committee, Snow Lion Publications, October 2013 Attaining calm abiding. The nine mental stages. The six powers. The four types of attention. The measure for the accomplishment of calm abiding. (From root text, pages ). ATTAINING CALM ABIDING Today we will look at achieving calm abiding through the nine mental stages that are explained in Maitreya s Ornament for the Mahayana Sutras. In order to achieve single-pointed concentration, first it is extremely important to gather and rely on the preconditions for developing calm abiding. These were explained earlier. The preconditions include having contentment and little desire, completely giving up many activities and the hustle and bustle of life, observing pure ethics and so forth. 1 It is mentioned in the teachings that keeping pure ethics is an extremely important precondition for developing concentration. At the very least one must intentionally refrain or restrain one s body and speech from committing non-virtues. This is the minimum. The nine mental stages, the six powers 2 and the four types of attention 3 ~ 1 Placement power of hearing tight engagement The first of the nine mental stages is translated as mental placement in the LRCM. Perhaps you could say it is settling the mind. At this first stage, you are settling or placing your mind on the object of meditation. This is achieved through the power of hearing. Six powers are needed for developing concentration as we progress through the nine mental stages. Of the six powers, the first is the power of hearing. Before you can settle your mind on an object of observation, first you must hear the 1 Refer Lesson The six powers are covered on pages of the MLLR. 3 The four types of attention are covered on page 228 of the MLLR. Page 1 of 8

2 instructions for doing so from another person. You must be introduced to the kinds of objects that you can settle your mind upon and so forth. Through hearing and understanding the instructions, you decide on your object of meditation and then you place your mind on the object exactly according to the instructions you have received. So through the power of hearing, you try to settle your mind on that object. Now is not the time for reading your text or notes. Put them down. Now is the time to focus and try to understand what is being said. That will make a difference. At this initial level, when you are trying to settle your mind on the object of observation, there must be tight engagement. We are talking about forcibly engaging in or attempting to tighten the focus of your mind on the object of meditation. It is said in the teachings that at this initial level, settling your mind on an object of observation is challenging and difficult and you are only able to do so for a short while. The analogy used in the teachings is of bees flitting from flower to flower. The bees only land and stay on a flower for a short time before moving on to another flower. This is an analogy of one s attempt at settling one s mind. The first mental stage is called placement (or mental placement). At this stage, one is only able to settle the mind on the object for a very short period of time. Placement is achieved through the power of hearing. At this level, there is a need for tight engagement (or tight focus). This is the first among the four types of attention. ~ 2 Continuous placement power of reflection tight engagement When one attains the second mental stage, one is able to settle the mind on the object of meditation for a longer period of time. Therefore the second mental stage is called continuous placement. At the second mental stage, one s ability to set the mind on the object of meditation for a longer period of time does not come about through the power of hearing. It comes about through the power of reflection, i.e., constantly thinking about and reflecting on the object of meditation. Focussing on the object of meditation, one is able to place the mind on that object for a longer time. As such, one s quality of mindfulness on the second mental stage is better than the mindfulness on the first mental stage. This is saying that the quality of mindfulness that comes about through the power of reflection is better than the quality of the mindfulness that comes from the power of hearing. Just like the first mental stage, on the second mental stage, there is also the need for tight engagement. Among the four types of attention, the first is tight engagement. This is required on the first two mental stages: At the first mental stage, the mind is barely able to abide on the chosen object of meditation. It does not abide for a long time as it is a distracted mind. At the second mental stage, one is able to abide on the object for longer periods of time. Page 2 of 8

3 In that sense, there is this continuity of the ability of the mind to place or set its attention on the object. ~ 3 Patchy placement power of mindfulness interrupted engagement The third mental stage is called patchy placement (also called patched placement or resetting). At the third mental stage, the mind abides on the object of meditation for most of the time. At this level, there is the great danger of laxity and excitement arising. One needs strong mindfulness in order to notice the arising of laxity and excitement so that immediately upon their arising, one applies the antidotes to remove them. Therefore there is a need for strong mindfulness and the third mental stage is achieved through the power of mindfulness. At the third mental stage, when the mind comes under the influence of laxity or excitement, the mind becomes distracted. Strong mindfulness is required to notice such distraction. The function of mindfulness is non-forgetfulness of the object of meditation. When one has strong mindfulness, even when one is distracted, one immediately notices this and returns one s attention back to the object of meditation. Hence this is called patchy placement or resetting, i.e., one is resetting the attention of one s mind back to the object of meditation. This powerful mindfulness on the third mental stage is a continuity of the mindfulness that arose on the second mental stage. At the second mental stage, through the power of continuous reflection, one developed mindfulness. This mindfulness continues on and at the third mental stage, one seeks to make it stronger. ~ 4 Close placement power of mindfulness interrupted engagement The fourth mental stage is called close placement or close setting. This is also achieved through the power of mindfulness. Both the third and the fourth mental stages are achieved through the power of mindfulness. However, there is a difference between these two stages. At the third mental stage, patchy placement, through the power of strong mindfulness, one resets the attention of one s mind back to the object of meditation when the mind is distracted. This is achieved through the power of strong mindfulness. The fourth mental stage involves strong mindfulness as well. The difference is that on the fourth mental stage, one is relying on the power of strong mindfulness to keep the mind from being distracted in the first place. The ability to do this on the fourth mental stage is a result of the strong mindfulness that was developed on the third mental stage. At the third mental stage, one s mindfulness is being developed because every time one notices that the mind is distracted, one immediately pulls back one s attention. When one gets distracted again, one pulls it back again. Such cultivation of one s mindfulness on the third mental stage gives rise to the more powerful mindfulness Page 3 of 8

4 that occurs on the fourth mental stage. With that powerful mindfulness, one is able to place the mind on the object without letting it be distracted. ~ 5 Taming power of introspection interrupted engagement The fifth mental stage is called taming or disciplining. As mentioned earlier, the third and fourth mental stages are achieved through the power of mindfulness. The fifth and the sixth mental stages are developed through the power of introspection, i.e., one develops a very strong introspection at these levels. As we had seen in the earlier lessons, powerful introspection arises from powerful mindfulness. Due to the tight engagement with the object of meditation on the fourth mental stage one is able to keep one s attention on the object of meditation without any distraction there is the danger of the mind becoming slack and laxity arising. One needs to stop this at the fifth mental stage. This is done through the power of introspection. It is only with introspection that one is able to notice that there is laxity in the mind. When laxity is detected, one immediately takes action against it. When the mind is lax, i.e., there is slackness of the mind, one needs to uplift and cultivate delight in the mind. One of the ways to do this is to reflect on the qualities of concentration. One overcomes laxity in this way. ~ 6 Pacification power of introspection interrupted engagement The sixth mental stage is called pacification. At the fifth mental stage, through the power of introspection, one notices the slackness of one s mind. When one notices there is laxity, one needs to uplift the mind and generate delight in cultivating concentration. One works at eliminating laxity in this way. When one achieves that, one moves on to the sixth mental stage. At the sixth mental stage, the likelihood of laxity arising is minimal. Laxity may not even arise but due to uplifting the mind on the fifth mental stage, there is the danger now of the mind being distracted. There is the danger of excitement. One needs to recognise these dangers with introspection. The way to deal with such potential distractions on the sixth mental stage is to recall and reflect on the faults of distraction. By doing this, one pacifies the mind that does not take delight in concentration. At the fifth mental stage, there is a danger of laxity arising. At the sixth mental stage, there is a danger of excitement and distraction arising. In order to recognise that these dangers are arising and to be able to deal with them, one needs very strong introspection. Hence the fifth and the sixth mental stages are achieved through the power of introspection. ~ 7 Complete pacification power of joyous effort interrupted engagement The seventh mental state is called complete pacification. Page 4 of 8

5 The seventh and the eighth mental stages are achieved through the power of joyous effort. At the seventh mental stage, laxity does not arise but there is still the danger of excitement arising and the danger of scattering. However these two are now easily pacified with a little bit of effort. Of the four types of attention, the attention pertaining to the third to the seventh mental stages is called interrupted engagement. During these mental stages, the mind is not able to abide completely on the object of meditation all the time. The placement of the mind on its object of meditation is interrupted every now and then by laxity and excitement. Therefore the attention during these stages is called interrupted engagement. ~ 8 Single-pointed attention power of joyous effort uninterrupted engagement The eighth mental state is literally called making single-pointed. At the eighth mental stage one s concentration will not be interrupted by either laxity or excitement. With effort, one is able to place one s attention on the object continuously without being interrupted by laxity and excitement. It is said that on the eighth mental stage, just by relying a little on mindfulness and introspection, one is able to place one s attention on the object of meditation without any interruption from laxity and excitement. Of the four types of attention, the third type that is involved with the eighth mental stage is called uninterrupted engagement. It is called uninterrupted engagement because one s engagement with the object of meditation is uninterrupted by laxity and excitement. ~ 9 Even placement power of thorough acquaintance effortless engagement The ninth mental state is called even placement or setting in equipoise. At the eighth mental stage, with the application of a little effort, mindfulness and introspection, one is able to place one s mind on the object of meditation without being interrupted by laxity and excitement. At the ninth mental stage, the mind spontaneously settles and remains on the object of meditation without effort. Of the six powers, the ninth mental stage is achieved through the power of thorough acquaintance. 4 Of the four types of attention, effortless engagement is involved with the ninth mental stage because the mind is effortlessly and spontaneously abiding on the object. At the ninth mental stage, one s concentration is completely freed of laxity and excitement, i.e., it will not be affected by laxity and excitement at all. One s mind now 4 Ven. Gyurme suggests that acquaintance is too weak a word and proposed thorough or complete familiarity. Page 5 of 8

6 effortlessly and spontaneously settles on its object simply by turning one s attention towards it. One no longer needs to work at it. Hence there is no need for mindfulness and introspection here. Laxity and excitement do not arise on the eighth mental stage. Nevertheless one still needs to apply some mindfulness and introspection whereas at the ninth mental stage, there is no need for any mindfulness or introspection. These two mental stages are similar in that both are not affected by laxity or excitement. But on the eighth mental stage, there is still the need for some mindfulness and introspection whereas at the ninth mental stage, there is no need for mindfulness and introspection as the mind now effortlessly and spontaneously settles on its object of meditation by just turning the attention of the mind to the object. When one reaches the ninth mental stage, it is as if one has gained control of or mastery over one s mind but one has not achieved calm abiding yet. A mind of the desire realm With regard to the mind of a person who has reached the ninth mental state, is that a mind of the desire realm or the form realm? It is a mind of the desire realm. THE MEASURE FOR THE ACCOMPLISHMENT OF CALM ABIDING 5 What is the dividing line between achieving calm abiding and not achieving calm abiding? One has not achieved calm abiding yet even though one is abiding on the ninth mental state. Only when that concentration is conjoined or qualified by the bliss of pliancy, only then is it calm abiding. Otherwise it is not calm abiding. Divisions of pliancy There are two forms of pliancy: (1) mental pliancy and (2) physical pliancy. There are also two forms of the bliss of pliancy: (1) the bliss of physical pliancy and (2) the bliss of mental pliancy. Mental pliancy is the antidote to the negative tendencies of the mind. Physical pliancy is the antidote to the negative tendencies of the body. Order of arising Of the two types of pliancy, mental pliancy arises first followed by physical pliancy. This is then followed by the arising of the bliss of physical pliancy. After that comes the bliss of mental pliancy. This is the order of their arising: Mental pliancy physical pliancy bliss of physical pliancy bliss of mental pliancy Initially when the bliss of mental pliancy arises, it arises strongly and with such force that it is difficult for it to go hand-in-hand with concentration. When the force of that bliss of mental pliancy gradually subsides and is balanced, i.e., of equal measure with concentration, that is when calm abiding is achieved for the first time. 5 This discussion is on pages in MLLR. Page 6 of 8

7 Then the force of that pliancy having arisen for the first time gradually diminishes. In fact, it is not that pliancy has been exhausted and goes away. However, that gross pliancy has moved the mind excessively, so when it neutralizes, unshakable pliancy that is delicate like a shadow and in accord with meditative stabilization arises. When the joy 6 has disappeared, the mind [284] remains firmly on its object, and calm abiding free from the restlessness of agitation through great joy is achieved. (page 232) 7 In short, when concentration is conjoined with the bliss of pliancy, then it is calm abiding. Otherwise it is not. This is the dividing line between calm abiding and that which is not calm abiding. The Lam Rim Chen Mo says: In summary, when your mind is serviceable, energy and mind focus as one, so the energy becomes serviceable. At that time, an extraordinary physical pliancy occurs, and when this happens, exceptional concentration arises in your mind. This, in turn, brings forth an exceptionally serviceable energy. (Page 86) ~~~~~~~~~~ Khen Rinpoche: I think that is all. Anyway I don t think we have much time left. You now have a four months break. You can look at the handouts and the explanation in chart 8 for this lesson. It is very clear there. Everything is there. You remember the announcement at the last lesson regarding the meditation program that is entirely voluntary but which requires a commitment? We talked about the commitment in the last lesson. For those of you who want to join the program, in order to help you prepare for it to give you a feel of what it is like, to teach you the correct sitting posture and so forth there will be four sessions in November conducted by Geok Hua. If you are think of committing to the one year meditation programme next year, if you have the interest and if you like, you can come to these four sessions. This one year meditation programme involves a daily commitment of meditating not less than 15 minutes. This is the commitment for one year. So in order to help you prepare to start and adopt this habit, we have arranged these training sessions to be conducted by Geok Hua. Geok Hua is an experienced meditator. She has been doing it on her own for a very long period of time. She has the experience and can definitely help you with her experience. Although there will be a break of about four months, it is also good to maintain the 6 Tib. sems dga, joy of the mind. 7 Ibid., The handouts and chart can be found at this link: Page 7 of 8

8 momentum by coming together once a week whether it is in the form of a discussion group or so forth. You all have been allocated to a certain group. I thought perhaps it may be useful to come together once a week to do something, such as discussions or you can engage in the practices of accumulating merit and purifying the mind of obscurations. It will be good if you can do this because this will help to maintain the momentum of the classes. From my own experience I can tell you that it is extremely important not to lose momentum once you have started. When it comes to studying like what you have done here, that is not an easy thing. Many challenging conditions must come together. Once you have gained the momentum and you do not maintain it, after a while when the momentum is lost, it becomes a hindrance to your studies. Somehow you will lose interest. The feeling of wanting to learn just evaporates and disappears. The importance of maintaining the momentum in your studies is similar to the importance of maintaining the continuity of mindfulness when one is cultivating concentration as we had seen in our discussions. It is within the continuity of mindfulness that you are able to place your mind on the object. Once you let that mindfulness degenerate, then it is very difficult to bring your attention back to the mind. You have to start all over again. It is the same thing here with your studies. Please think about this and then try to organise yourself. Try to meet up once a week. Then in November, as I mentioned earlier, there are these four sessions conducted by Geok Hua. If you can come, that will be very good. Please try to come. I mentioned in the previous class that you have to think carefully about what this meditation programme means. We decided to start this one year meditation programme in accordance with the wishes and the advice of Lama Zopa Rinpoche. He had mentioned this earlier this year. If we are able to start this and do it, it becomes the best offering to the guru. It is an offering of practice, the best offering. This is the thing we have to understand it is the best offering to the guru and is also the cause for his long life. For oneself, it is the real cause of positive transformation through gaining an experience of the lamrim. If Rinpoche were to come to know about our intentions and now our concrete plans to start this, I am sure he will be delighted and pleased. Isn t this the best offering? As Rinpoche mentioned before, it is very important to meditate on the teachings and to experience the teachings. So far we have done quite a fair bit of learning here. This is the second round of the Basic Program, so a fair bit of learning has been done. This is something that Rinpoche is pleased and happy about. We have done many things to really please his holy mind. Now, on top of what we have achieved, if we can then implement his advice to transform ourselves and to experience the teachings, if we are able to do that or even try to do that and if we can do it, of course, it will make him even more pleased and happier still, isn t it? Interpreted by Ven. Tenzin Gyurme; transcribed by Phuah Soon Ek, Vivien Ng and Aki Yeo; edited by Cecilia Tsong. Page 8 of 8