Week of July 17, 2005 – Serenity as a Factor of Awakening
The fourth factor in the Seven Factors of Awakening is Serenity. Like the Rapture factor, Serenity is not mentioned explicitly anywhere else in the 37 Aids to Enlightenment.
Serenity, also known as Pliancy or Elimination, denotes:
1) Elimination of pressure, tension and strain on the body so that it stays light, flexible and at ease.
2) Removal of anxiety, stress, oppression and impurities in the mind so it is free and at ease
3) Elimination of all worries and deception, attaining tranquility
4) The light and blissful bodily feeling that accompanies deep states of meditation; also, the continuing after-effect of this condition
5) The mental function of making the person flexible and adaptable, and the mind skillful in handling affairs
In the vertical mode of thinking, after one has practiced discrimination in the teaching, performed persistence and experienced rapture, serenity is the natural effect that occurs. Serenity is a good indicator of whether one is practicing correctly or making progress on the Bodhi Path.
In the lateral mode of thinking, the Five Faculties of Conviction, Persistence, Mindfulness, Concentration and Discernment lead to the application of or correlate to the Serenity factor of awakening. Thus one can attain Serenity either through the practice of the previous three factors of awakening or the five faculties.
We have been investigating and observing the correlation of & interdependence between mind and body in our meditation class. Our bodily conditions affect our mind, and likewise, our mental states affect our health. Rapture increases energy level, which in turns reduces desires and greed; hence the body is less attached to clinging (pressure) and more contented and at ease. When the body is relaxed and at ease, it reverts to its optimum state of health, which is light and flexible. Rapture also diminishes hatred and anger, which helps make the mind tranquil and contented. When the mind is tranquil, it is much more sharp and skillful. Thus it is very important to stay relaxed and joyful (contented).
I would like to digress from the topic a little bit and mention the significance of appreciation. When we are grateful, we will be joyful, gratified and contented; we fill ourselves with positive emotions, which in turn promotes our energy level. However, if we are not grateful, we may overcome ourselves with prejudice, grievances and disappointments, which will easily lead to all kinds of negative emotions and drain our energy tremendously. So, be more appreciative always!
There are two kinds of liberation: “liberation through wisdom” and “liberation through body (mind/heart).” Serenity belongs to the liberation through body. With Serenity, the body and mind gradually undergo the stages and transformations into liberation, whereas the liberation through wisdom does not require the body (mind/heart) to undergo any changes.
A sound mind is a prerequisite to a healthy body; body and mind are two sides of the same coin. Be less attached, relax your body and open up your mind!
Tuesday, September 30, 2008
Tuesday, September 23, 2008
Joy as a Factor of Awakening
Week of July 10, 2005 – Rapture (Joy) as a Factor of Awakening
The third factor in the Seven Factors of Awakening is Rapture. Unlike other factors, Rapture is not mentioned explicitly anywhere else in the 37 Aids to Enlightenment.
Rapture, also known as joy, denotes:
1) Rejoicing in the truth
2) Happiness that arises when the mind receives the true dharma - the feeling of delight and contentment in dharma
3) The pleasure that is derived through the discrimination of the mental (sixth) consciousness
4) The mental factor that belongs to the group of mental formations and is reflected in physical sensations
In the vertical mode of thinking, after one has first discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, then, second, put in the proper effort or endeavor that is necessary to the application of the practice in order to advance, rapture is the natural outcome that follows.
In the horizontal mode of thinking,
1) The Four Bases of Mindfulness lead to the application of or correlate to the first factor of “Discrimination on the teaching”
2) The Four Efforts lead to the application of or correlate to the Persistence factor of awakening
3) The Four Bases of Miraculous Power lead to the application of or correlate to the Rapture factor of awakening
4) The Five Faculties lead to the application of or correlate to the Serenity factor of awakening
5) The Five Strengths lead to the application of or correlate to the Mindfulness factor of awakening
6) The Seven Factors of Awakening lead to the application of or correlate to the Concentration factor of awakening
7) The Noble Eightfold Path leads to the application of or correlates to the Equanimity factor of awakening
As mentioned in the last email, once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. When Rapture arises, it increases our energy level and thus reduces desire, removes hatred and anger, strengthens concentration and brings in tranquility, which helps us to prevail over ignorance.
This Rapture is not attained through an external stimulus but is derived internally through our practices and understanding/realization of the Dharma. Rapture is experienced during the first and second levels of Jhana. There are various levels and kinds of rapture.
According to the Satipaṭṭhāna Sutta, "Whenever in him who is steadfast in energy arises super-sensuous rapture, he knows well that he has attained and developed the Rapture factor of enlightenment."
Once you have attained and developed the Rapture factor of awaking, this joy will reside in you at all times, the four elements in your body will have been transformed and the three poisons of desire, hatred and ignorance within you will have lessened. Thus Rapture is a very good indicator of whether you are practicing on the right path as well as providing you with tremendous zeal and energy to further advance in your practice.
Let’s develop the Rapture factor of awakening by helping each other in our practice and sharing our joy in hearing the Huayen Dharma!
The third factor in the Seven Factors of Awakening is Rapture. Unlike other factors, Rapture is not mentioned explicitly anywhere else in the 37 Aids to Enlightenment.
Rapture, also known as joy, denotes:
1) Rejoicing in the truth
2) Happiness that arises when the mind receives the true dharma - the feeling of delight and contentment in dharma
3) The pleasure that is derived through the discrimination of the mental (sixth) consciousness
4) The mental factor that belongs to the group of mental formations and is reflected in physical sensations
In the vertical mode of thinking, after one has first discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, then, second, put in the proper effort or endeavor that is necessary to the application of the practice in order to advance, rapture is the natural outcome that follows.
In the horizontal mode of thinking,
1) The Four Bases of Mindfulness lead to the application of or correlate to the first factor of “Discrimination on the teaching”
2) The Four Efforts lead to the application of or correlate to the Persistence factor of awakening
3) The Four Bases of Miraculous Power lead to the application of or correlate to the Rapture factor of awakening
4) The Five Faculties lead to the application of or correlate to the Serenity factor of awakening
5) The Five Strengths lead to the application of or correlate to the Mindfulness factor of awakening
6) The Seven Factors of Awakening lead to the application of or correlate to the Concentration factor of awakening
7) The Noble Eightfold Path leads to the application of or correlates to the Equanimity factor of awakening
As mentioned in the last email, once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. When Rapture arises, it increases our energy level and thus reduces desire, removes hatred and anger, strengthens concentration and brings in tranquility, which helps us to prevail over ignorance.
This Rapture is not attained through an external stimulus but is derived internally through our practices and understanding/realization of the Dharma. Rapture is experienced during the first and second levels of Jhana. There are various levels and kinds of rapture.
According to the Satipaṭṭhāna Sutta, "Whenever in him who is steadfast in energy arises super-sensuous rapture, he knows well that he has attained and developed the Rapture factor of enlightenment."
Once you have attained and developed the Rapture factor of awaking, this joy will reside in you at all times, the four elements in your body will have been transformed and the three poisons of desire, hatred and ignorance within you will have lessened. Thus Rapture is a very good indicator of whether you are practicing on the right path as well as providing you with tremendous zeal and energy to further advance in your practice.
Let’s develop the Rapture factor of awakening by helping each other in our practice and sharing our joy in hearing the Huayen Dharma!
Tuesday, September 16, 2008
Persistence as a Factor of Awakening
Week of July 10, 2005 – Persistence as a Factor of Awakening
The third factor in the Seven Factors of Awakening is Persistence. Persistence or effort is present in all seven sets of the 37 Aids to Enlightenment either implicitly or explicitly; it is a very important and vital element.
The Seven Sets of the 37 Aids to Enlightenment:
1) The Four Bases Of Mindfulness – (implicit)
2) The Four Efforts – (explicit)
3) The Four Bases of Miraculous Power – third base (explicit)
4) The Five Faculties – second faculty (explicit)
5) The Five Strength – second strength (explicit)
6) The Seven Factors of Awakening – second factor (explicit)
7) The Noble Eightfold Path – sixth path (explicit)
Persistence, also known as perseverance or effort, denotes:
1) Making effort at practice
2) Zeal or non-retreating progress
3) Practicing the true teaching restlessly
4) Strenuous and sustained effort to overcome laziness
5) Strength of character and the persistent effort for the well-being of others
6) Right endeavor to attain concentration
In the absence of sustained efforts in practicing Insight Meditation, craving slips in and the meditator comes under its influence. Right effort or persistence is required to overcome laziness and deviation from concentration.
After one has discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, proper effort or endeavor is necessary to the application of the practice in order to advance. The factor of Discrimination on the teaching requires the practitioner to make prudent and proper subjective judgments; likewise, the factor of Persistence requires one to put in prudent and proper personal effort.
Persistent effort is necessary for all practice in order to progress and advance. Thus in the beginning of all our practices, we may need to deliberately put in time and effort. However, after a while, persistence should become part of our nature and we should not have difficulties in pursuing our practice. If one still has to struggle to put in an effort after a lengthy period of practicing, something is wrong or incorrect; one should evaluate the situation thoroughly.
Once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. Joy is the next factor of Awakening, which we will talk about in our next email.
We have discussed Persistence in various aspects in the different sets of the 37 Aids. Notice how persistence plays different roles and positions in each set – their interdependence and correlation – that is Discrimination on the teaching!
Learning Buddhism is so much fun, you just have to be persistent enough to “realize the Joy in the Dharma.”
Keep on practicing and develop the Persistent Factor of Awakening!
The third factor in the Seven Factors of Awakening is Persistence. Persistence or effort is present in all seven sets of the 37 Aids to Enlightenment either implicitly or explicitly; it is a very important and vital element.
The Seven Sets of the 37 Aids to Enlightenment:
1) The Four Bases Of Mindfulness – (implicit)
2) The Four Efforts – (explicit)
3) The Four Bases of Miraculous Power – third base (explicit)
4) The Five Faculties – second faculty (explicit)
5) The Five Strength – second strength (explicit)
6) The Seven Factors of Awakening – second factor (explicit)
7) The Noble Eightfold Path – sixth path (explicit)
Persistence, also known as perseverance or effort, denotes:
1) Making effort at practice
2) Zeal or non-retreating progress
3) Practicing the true teaching restlessly
4) Strenuous and sustained effort to overcome laziness
5) Strength of character and the persistent effort for the well-being of others
6) Right endeavor to attain concentration
In the absence of sustained efforts in practicing Insight Meditation, craving slips in and the meditator comes under its influence. Right effort or persistence is required to overcome laziness and deviation from concentration.
After one has discriminated, investigated and evaluated various methods of practice and, finally, chosen the correct method that fits best, proper effort or endeavor is necessary to the application of the practice in order to advance. The factor of Discrimination on the teaching requires the practitioner to make prudent and proper subjective judgments; likewise, the factor of Persistence requires one to put in prudent and proper personal effort.
Persistent effort is necessary for all practice in order to progress and advance. Thus in the beginning of all our practices, we may need to deliberately put in time and effort. However, after a while, persistence should become part of our nature and we should not have difficulties in pursuing our practice. If one still has to struggle to put in an effort after a lengthy period of practicing, something is wrong or incorrect; one should evaluate the situation thoroughly.
Once we derive joy from our practice, or in Buddhist terms, “realize the Joy in the Dharma”, this joy will become a driving force and provide tremendous zeal and energy to enable us to overcome all obstacles and difficulties. Joy is the next factor of Awakening, which we will talk about in our next email.
We have discussed Persistence in various aspects in the different sets of the 37 Aids. Notice how persistence plays different roles and positions in each set – their interdependence and correlation – that is Discrimination on the teaching!
Learning Buddhism is so much fun, you just have to be persistent enough to “realize the Joy in the Dharma.”
Keep on practicing and develop the Persistent Factor of Awakening!
Tuesday, September 9, 2008
Discrimination on the teaching as a Factor of Awakening
Week of June 12, 2005 – Discrimination on the teaching
The sixth set (twenty-third to twenty-ninth aids) of The 37 Aids to Enlightenment is the Seven Factors of Awakening or The Seven characteristics of Bodhi. The seven factors are:
1) Discrimination on the teaching or method of practice – also known as Analysis of qualities, Choosing the correct method.
2) Persistence – also known as Perseverance, Making effort at practice.
3) Rapture – also known as Joy, Rejoicing in the truth.
4) Serenity – also known as Attainment of pliancy or tranquility.
5) Mindfulness
6) Concentration
7) Equanimity – also known as Renunciation
The seven factors of awakening are very important tools for the cultivation of Buddhism. No matter which method of practice one chooses, these seven characteristics should be present. The first factor in the Mahayana tradition is the Discrimination on the teaching, whereas in the Theravada tradition, it is Mindfulness.
Discrimination on the teaching denotes:
1) Analysis of Dharma
2) Discrimination between true and false
3) Investigation of various methods of practice
4) Correctly evaluating the teaching
5) Choosing the correct method for oneself
All of the previous aids: The Four Bases of Mindfulness, The Four Right Efforts, The Four Bases of Miraculous Powers, The Five Faculties and The Five Strengths indicate to the practitioners what can be done or should be done. Whereas the Discrimination on the teaching points out that the practitioners should fully understand the Dharma, discriminate, investigate and evaluate various methods of practice and, finally, choose the correct method that fits them best. This factor requires the practitioner to make a prudent and proper subjective judgment.
If one has cultivated all of the previous aids, or at least the Four Right Efforts, The Five Faculties and The Five Strengths, one should have a good grasp of the fundamentals of Buddhist practice. With the Discrimination on the teaching, one should thoroughly differentiate the various Schools of Buddhist teachings, find out the essence of each teaching and choose a teaching that fits one best. Eventually, every Buddhist School of teachings can lead one to the attainment of Anuttara-Samyak-Sambodhi, providing they are genuine Buddhist teachings. The issue is that one must be able to take hold of the essence of that School and be very clear on the know-how of the teaching of that School.
Chanting of the mantra is a tool; one can practice Ch’an, Pure Land, Tantric or Discipline while chanting. If one focuses the mind on the chanting with no wandering thoughts, one is practicing Ch’an. If one’s mind is on the Buddha (enlightenment) while chanting, so that onethat one is aware of the sound, the listening, the ability to observe while chanting, one is practicing the Pure Land school of teaching. If one’s focus is on the know-how of the sounds, the bodily changes, or the contemplation of the mantra syllables, one is practicing Tantric. And if one’s focus is on persistence, duration, sitting position and the physical aspects of the chanting, one is practicing Discipline. Thus one must understand the essence (know-how) of the method of teaching one is practicing to be able to get the most out of it.
Buddhism is very rational and requires understanding with an investigating mind. Buddhist teaching helps to develop understanding of the bodily and mental phenomena. In the Satipaṭṭhāna Sutta it is stated that 'Whenever endowed with mindfulness, he wisely investigates, examines and ponders over the Law; he knows well that he has attained and is developing the dharmavicaya factor of enlightenment'.
Investigate your method of practice and develop the Discrimination Factor of Awakening!
The sixth set (twenty-third to twenty-ninth aids) of The 37 Aids to Enlightenment is the Seven Factors of Awakening or The Seven characteristics of Bodhi. The seven factors are:
1) Discrimination on the teaching or method of practice – also known as Analysis of qualities, Choosing the correct method.
2) Persistence – also known as Perseverance, Making effort at practice.
3) Rapture – also known as Joy, Rejoicing in the truth.
4) Serenity – also known as Attainment of pliancy or tranquility.
5) Mindfulness
6) Concentration
7) Equanimity – also known as Renunciation
The seven factors of awakening are very important tools for the cultivation of Buddhism. No matter which method of practice one chooses, these seven characteristics should be present. The first factor in the Mahayana tradition is the Discrimination on the teaching, whereas in the Theravada tradition, it is Mindfulness.
Discrimination on the teaching denotes:
1) Analysis of Dharma
2) Discrimination between true and false
3) Investigation of various methods of practice
4) Correctly evaluating the teaching
5) Choosing the correct method for oneself
All of the previous aids: The Four Bases of Mindfulness, The Four Right Efforts, The Four Bases of Miraculous Powers, The Five Faculties and The Five Strengths indicate to the practitioners what can be done or should be done. Whereas the Discrimination on the teaching points out that the practitioners should fully understand the Dharma, discriminate, investigate and evaluate various methods of practice and, finally, choose the correct method that fits them best. This factor requires the practitioner to make a prudent and proper subjective judgment.
If one has cultivated all of the previous aids, or at least the Four Right Efforts, The Five Faculties and The Five Strengths, one should have a good grasp of the fundamentals of Buddhist practice. With the Discrimination on the teaching, one should thoroughly differentiate the various Schools of Buddhist teachings, find out the essence of each teaching and choose a teaching that fits one best. Eventually, every Buddhist School of teachings can lead one to the attainment of Anuttara-Samyak-Sambodhi, providing they are genuine Buddhist teachings. The issue is that one must be able to take hold of the essence of that School and be very clear on the know-how of the teaching of that School.
Chanting of the mantra is a tool; one can practice Ch’an, Pure Land, Tantric or Discipline while chanting. If one focuses the mind on the chanting with no wandering thoughts, one is practicing Ch’an. If one’s mind is on the Buddha (enlightenment) while chanting, so that onethat one is aware of the sound, the listening, the ability to observe while chanting, one is practicing the Pure Land school of teaching. If one’s focus is on the know-how of the sounds, the bodily changes, or the contemplation of the mantra syllables, one is practicing Tantric. And if one’s focus is on persistence, duration, sitting position and the physical aspects of the chanting, one is practicing Discipline. Thus one must understand the essence (know-how) of the method of teaching one is practicing to be able to get the most out of it.
Buddhism is very rational and requires understanding with an investigating mind. Buddhist teaching helps to develop understanding of the bodily and mental phenomena. In the Satipaṭṭhāna Sutta it is stated that 'Whenever endowed with mindfulness, he wisely investigates, examines and ponders over the Law; he knows well that he has attained and is developing the dharmavicaya factor of enlightenment'.
Investigate your method of practice and develop the Discrimination Factor of Awakening!
Tuesday, September 2, 2008
The Faculty and Strength of Wisdom
Week of June 5, 2005 – The Faculty and Strength of Wisdom
The faculty and strength of wisdom is the fifth set of Faculties and Strengths. They are the elementary result of all practices and cultivation, and the fundamental essence for liberation and enlightenment. The faculty and strength of wisdom is imperative for the attainment of Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi).
May I divert a little bit and clarify the differences between: Mindfulness, Concentration, Contemplation, Wisdom and the Supreme Universal Perfect Wisdom?
Mindfulness involves concentration (shamatha/samatha) and contemplation (vipassana/vipasyana).
Concentration entails meditation, absorption, abstraction: it is the physical aspect of mindfulness.
Concentration tends to lean more toward the liberation of the body. According to the Complete Enlightenment Sutra, there are three types of concentration: namely Shamatha (emphasizes concentration), Samadhi (emphasizes wisdom) and Jhana (emphasizes equally concentration and wisdom). For the meditation class in Mississauga, the Hua Yen Ch’an that we are learning is Jhana.
Contemplation entails discernment, discrimination: it is the mental aspect of mindfulness. Contemplation tends to lean more toward the liberation of the mind.
Wisdom (Prajna) here refers to understanding, insight, and intelligence. It consists of concentration and contemplation. It is the principal means of attaining Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi), through its revelation of the reality of all things.
Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi) is the wisdom of Buddhahood. It is an attribute of every Buddha, a defining characteristic of all Buddhas.
Many literatures and learners use these terms interchangeably without differentiating among them, which I find rather confusing. I hope I have provided some useful clarification here.
The faculty and strength of wisdom is related in particular to the following Aids of Enlightenment:
1) The Miraculous Power of Wisdom.
2) Analysis of Qualities as a Factor of Awakening – discrimination of true & false
3) Equanimity as a Factor of Awakening – detachment of all thoughts from external things
4) Right View of the Eightfold Path – free from common delusion
5) Right Aspiration of the Eightfold Path – right thought and purpose
In the beginning stage, we may cultivate the faculty of wisdom by practicing “The Five-fold Procedures for Quieting the Mind” and “The Four Bases of Mindfulness”. These practices help us to develop and strengthen our faculty of conviction, persistence, mindfulness and concentration, which in turn lead to developing and strengthening our faculty of wisdom.
Wisdom can also be cultivated through contemplation and the raising of existential doubts. The basic stages of contemplation are:
The rising of awareness- aware of the ability to be aware, the object of awareness, and the relationship/interaction between the two.
The focusing of attention – ability to focus your attention on your awareness for a period of time. The ability to be aware, the object of awareness, and the relationship/interaction between them becoming “one”.
Perceiving – ability to perceive reality or matters as such. For example, to be able to perceive that the five aggregates are “empty”, and thereby to transcend all suffering, as is stated in the Heart Sutra.
The strength of wisdom is particularly important for the transformation of the consciousness element of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Consciousness is the mental faculty in regard to perception and cognition, discriminative of affairs and things. It is associated with the faculty or nature of the mind. Of the Five Aggregates, Consciousness is not as easy to transform as Perception and Feeling. The strength of wisdom assists one to transform the consciousness element of the Five Aggregates into Mirror-Like Primordial Awareness (The Wisdom of Neutral Perception).
Mind leads the world and wisdom leads the mind!
Cultivate your faculty of Wisdom and your will be on the Bodhi Path to Enlightenment.
The faculty and strength of wisdom is the fifth set of Faculties and Strengths. They are the elementary result of all practices and cultivation, and the fundamental essence for liberation and enlightenment. The faculty and strength of wisdom is imperative for the attainment of Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi).
May I divert a little bit and clarify the differences between: Mindfulness, Concentration, Contemplation, Wisdom and the Supreme Universal Perfect Wisdom?
Mindfulness involves concentration (shamatha/samatha) and contemplation (vipassana/vipasyana).
Concentration entails meditation, absorption, abstraction: it is the physical aspect of mindfulness.
Concentration tends to lean more toward the liberation of the body. According to the Complete Enlightenment Sutra, there are three types of concentration: namely Shamatha (emphasizes concentration), Samadhi (emphasizes wisdom) and Jhana (emphasizes equally concentration and wisdom). For the meditation class in Mississauga, the Hua Yen Ch’an that we are learning is Jhana.
Contemplation entails discernment, discrimination: it is the mental aspect of mindfulness. Contemplation tends to lean more toward the liberation of the mind.
Wisdom (Prajna) here refers to understanding, insight, and intelligence. It consists of concentration and contemplation. It is the principal means of attaining Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi), through its revelation of the reality of all things.
Supreme Universal Perfect Wisdom (Anuttara-Samyak-Sambodhi) is the wisdom of Buddhahood. It is an attribute of every Buddha, a defining characteristic of all Buddhas.
Many literatures and learners use these terms interchangeably without differentiating among them, which I find rather confusing. I hope I have provided some useful clarification here.
The faculty and strength of wisdom is related in particular to the following Aids of Enlightenment:
1) The Miraculous Power of Wisdom.
2) Analysis of Qualities as a Factor of Awakening – discrimination of true & false
3) Equanimity as a Factor of Awakening – detachment of all thoughts from external things
4) Right View of the Eightfold Path – free from common delusion
5) Right Aspiration of the Eightfold Path – right thought and purpose
In the beginning stage, we may cultivate the faculty of wisdom by practicing “The Five-fold Procedures for Quieting the Mind” and “The Four Bases of Mindfulness”. These practices help us to develop and strengthen our faculty of conviction, persistence, mindfulness and concentration, which in turn lead to developing and strengthening our faculty of wisdom.
Wisdom can also be cultivated through contemplation and the raising of existential doubts. The basic stages of contemplation are:
The rising of awareness- aware of the ability to be aware, the object of awareness, and the relationship/interaction between the two.
The focusing of attention – ability to focus your attention on your awareness for a period of time. The ability to be aware, the object of awareness, and the relationship/interaction between them becoming “one”.
Perceiving – ability to perceive reality or matters as such. For example, to be able to perceive that the five aggregates are “empty”, and thereby to transcend all suffering, as is stated in the Heart Sutra.
The strength of wisdom is particularly important for the transformation of the consciousness element of the Five Aggregates. The Five Aggregates (or Five Skandhas) are the five components of an intelligent being, especially a human being. The Five Aggregates are: 1) Matter (Rupa); 2) Feeling (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Consciousness is the mental faculty in regard to perception and cognition, discriminative of affairs and things. It is associated with the faculty or nature of the mind. Of the Five Aggregates, Consciousness is not as easy to transform as Perception and Feeling. The strength of wisdom assists one to transform the consciousness element of the Five Aggregates into Mirror-Like Primordial Awareness (The Wisdom of Neutral Perception).
Mind leads the world and wisdom leads the mind!
Cultivate your faculty of Wisdom and your will be on the Bodhi Path to Enlightenment.
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