Week of May 29, 2005 – The Faculty and Strength of Concentration
The faculty and strength of concentration is the fourth set of Faculties and Strengths. They are the basic foundation for all practices and cultivation, especially for the attainment of Wisdom. The faculty and strength of concentration is vital for our cultivation in order for us to advance.
This faculty and strength of concentration is different from the Third Base of Miraculous Powers: the miraculous power of concentration. The miraculous power is a natural by-product of and a yardstick of our cultivation, whereas the faculty of concentration is a natural ability within us that can be cultivated into the strength of concentration.
It is related in particular to the following Aids of Enlightenment:
1) The Four Bases of Miraculous Power: Desire, Effort, Concentration, and Wisdom.
2) Rapture as a Factor of Awakening – rejoicing in the truth
3) Serenity as a Factor of Awakening – attainment of pliancy
4) Concentration as a Factor of Awakening
5) Equanimity as a Factor of Awakening – detachment of all thoughts from external things
6) Right Concentration of the Eightfold Path.
In the beginning stage, we cultivate the faculty of concentration 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 concentration. Concentration (Shamatha/Samatha) and Contemplation/Discernment (Vipassana/Vipasyana) are the two wings that are required for the attainment of Wisdom (Prajna).
There are basically two kinds of concentration: Shamatha and Samadhi.
Shamatha means concentration, calmness, and tranquility. As defined in the Hua Yen Glossary: the purpose of Shamatha meditation is to attain deep concentration by focusing the mind on a single object. The result of Shamatha meditation is a state of happiness achieved through the attainment of some kind of deep concentration such as absorption (dhyana) or access concentration (upacara-samadhi), but by itself it does not enable us to rightly understand mental and physical phenomena as they really are. A Shamatha meditator usually takes some specific physical object, symbol or mental image as the object of meditation.
Samadhi refers to deep concentration of mind, which, in turn, gives rise to insight wisdom (Prajna). It is the application of concentration and insight in daily life; applied meditation.
Generally speaking, the strength of Shamatha can be developed through meditation and physical practices; for example sitting meditation, walking meditation, writing out of the Sutra. The strength of Samadhi is developed through contemplation, raising of existential doubts, being wholeheartedly and skillfully mindful. “The Chapter on Purifying Practice in the Hua Yen Sutra” is a good starting point for the learning of Samadhi.
The strength of concentration is particularly important for the transformation of the matter elements 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).
Matter or materiality is the physical form related to the five organs of sense. The four great essentials - earth element, water element, fire element and wind element – are the primary material elements. Of the Five Aggregates, matter is not as easy to transform as Perception and Feeling. The strength of concentration assists one to transform the matter element of the Five Aggregates into Primordial Awareness of Dharmadhatu (Dharmadhatu Wisdom).
In the physical aspect, concentration helps us to transform the four elements of our body. This transformation is essential for the attainment of the Jhanas (Mental absorption). In the mental aspect, concentration facilitates contemplation; both, in turn, lead to the attainment of Wisdom.
Cultivate your faculty of Concentration and keep on Practicing!
Tuesday, August 26, 2008
Tuesday, August 19, 2008
The Faculty and Strength of Mindfulness
Week of May 22, 2005 – The Faculty and Strength of Mindfulness
The faculty and strength of mindfulness is the third set of Faculties and Strengths. They are the core of all practices and cultivation. Their importance and magnitude cannot be over emphasized.
The faculty and strength of mindfulness balances and coordinates all other faculties and strengths. Mindfulness is essential at all times in order to balance faith with wisdom, effort with concentration, and concentration with wisdom. It is related in particular to the following Aids of Enlightenment:
1) The Four Bases of Mindfulness (The Four Frames of Reference): Contemplation on the Body, Feelings, Mind and Dharma.
2) The Third Miraculous Power of Intense Concentration (Intent)
3) Mindfulness as a Factor of Awakening
4) Right Mindfulness of the Eightfold Path.
In the beginning stage, we cultivate the faculty of mindfulness by practicing “The Four Bases of Mindfulness”. We contemplate the body, then the feelings, then the mind and then the dharma. As we progress, our contemplation moves from the physical, to the emotional, to the mental and, finally, to the abstract. Our mindfulness increases in terms of our awareness of our ability, quality, intensity and diversity. The faculties and strengths of Faith and Persistence help to build up the faculty and strength of Mindfulness. The faculty of strength of Mindfulness, in turn, facilitates the cultivation of the faculties and strengths of Concentration and Discernment.
Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sitting)
-being mindful of what one is doing, the act, the body, and the physical world.
(ii) Abstract and mental attributes
(i.e. the counting of the breathing, the Four Right Efforts, the Six Paramitas, the Four Great Vows)
- being mindful of one’s thought, one’s mental stages, one’s feelings.
(iii) Internal attributes
(i.e. raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)
- being mindful of one’s motivation, transformation and realization.
Mindfulness in the physical attributes is easy to start with. One can, without difficulty, count how many mantras one has recited, how many prostrations one has performed. They are of a physical substance that we can take hold of or grasp onto. Difficulties ensue with the mindfulness of the mental and abstract attributes. They require much more concentration and skillfulness. Where does one’s intake of breathing start or end? How long is one’s concentration span? Can one be aware of the rise and falling of one’s thoughts? How often is one mindful? Can one be mindful in every moment? Mindfulness associated with internal attributes (attributes of the Dharma Life) is something we set our goals on and try to conquer. Is one mindful of one’s motivation? Is one aware of one’s Dharma Life?
With the strength of mindfulness, one can lessen or discard the external attributes that affect one’s feeling/perception/mind. With a strong mind, one can influence or re-organize the Causes and Effects that dominate one’s life. For example, if someone slanders you, instead of developing hatred and seeking revenge, you are thankful that this person is setting an example for you not to follow. You realize how slander can cause harm and determine not to make the same mistake. So a negative reaction is being transformed into a positive reaction. Causes and effects have been transformed.
The strength of mindfulness is particularly important for the transformation of the perception elements 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).
Perception or conception is the functioning of the mind in distinguishing appearance. It refers to images that surface in the mind – the symbolic function. The strength of mindfulness assists one to transform the perception element of the Five Aggregates into Discriminating Primordial Awareness. As is stated in the Ahbiddrama, the Aggregate of Perception and the Aggregate of Feeling both involve only one Mental Factor, the mental factor of perception and the mental factor of feeling respectively. Therefore it is less difficult to transform the aggregate of perception and the aggregate of feeling than the other three aggregates. “Mind leads the World.”
The key to Hua Yen Ch’an is:
Cultivate your faculty of Mindfulness and keep on Practicing!
The faculty and strength of mindfulness is the third set of Faculties and Strengths. They are the core of all practices and cultivation. Their importance and magnitude cannot be over emphasized.
The faculty and strength of mindfulness balances and coordinates all other faculties and strengths. Mindfulness is essential at all times in order to balance faith with wisdom, effort with concentration, and concentration with wisdom. It is related in particular to the following Aids of Enlightenment:
1) The Four Bases of Mindfulness (The Four Frames of Reference): Contemplation on the Body, Feelings, Mind and Dharma.
2) The Third Miraculous Power of Intense Concentration (Intent)
3) Mindfulness as a Factor of Awakening
4) Right Mindfulness of the Eightfold Path.
In the beginning stage, we cultivate the faculty of mindfulness by practicing “The Four Bases of Mindfulness”. We contemplate the body, then the feelings, then the mind and then the dharma. As we progress, our contemplation moves from the physical, to the emotional, to the mental and, finally, to the abstract. Our mindfulness increases in terms of our awareness of our ability, quality, intensity and diversity. The faculties and strengths of Faith and Persistence help to build up the faculty and strength of Mindfulness. The faculty of strength of Mindfulness, in turn, facilitates the cultivation of the faculties and strengths of Concentration and Discernment.
Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sitting)
-being mindful of what one is doing, the act, the body, and the physical world.
(ii) Abstract and mental attributes
(i.e. the counting of the breathing, the Four Right Efforts, the Six Paramitas, the Four Great Vows)
- being mindful of one’s thought, one’s mental stages, one’s feelings.
(iii) Internal attributes
(i.e. raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)
- being mindful of one’s motivation, transformation and realization.
Mindfulness in the physical attributes is easy to start with. One can, without difficulty, count how many mantras one has recited, how many prostrations one has performed. They are of a physical substance that we can take hold of or grasp onto. Difficulties ensue with the mindfulness of the mental and abstract attributes. They require much more concentration and skillfulness. Where does one’s intake of breathing start or end? How long is one’s concentration span? Can one be aware of the rise and falling of one’s thoughts? How often is one mindful? Can one be mindful in every moment? Mindfulness associated with internal attributes (attributes of the Dharma Life) is something we set our goals on and try to conquer. Is one mindful of one’s motivation? Is one aware of one’s Dharma Life?
With the strength of mindfulness, one can lessen or discard the external attributes that affect one’s feeling/perception/mind. With a strong mind, one can influence or re-organize the Causes and Effects that dominate one’s life. For example, if someone slanders you, instead of developing hatred and seeking revenge, you are thankful that this person is setting an example for you not to follow. You realize how slander can cause harm and determine not to make the same mistake. So a negative reaction is being transformed into a positive reaction. Causes and effects have been transformed.
The strength of mindfulness is particularly important for the transformation of the perception elements 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).
Perception or conception is the functioning of the mind in distinguishing appearance. It refers to images that surface in the mind – the symbolic function. The strength of mindfulness assists one to transform the perception element of the Five Aggregates into Discriminating Primordial Awareness. As is stated in the Ahbiddrama, the Aggregate of Perception and the Aggregate of Feeling both involve only one Mental Factor, the mental factor of perception and the mental factor of feeling respectively. Therefore it is less difficult to transform the aggregate of perception and the aggregate of feeling than the other three aggregates. “Mind leads the World.”
The key to Hua Yen Ch’an is:
Focus the mind on a single point
Let your thoughts settle, free from disturbances
If the mind wanders,
Bring it back to the object of your attention
Tuesday, August 12, 2008
The Faculty and Strength of Persistence (Effort)
Week of May 15, 2005 – The Faculty and Strength of Persistence (Effort)
The faculty and strength of persistence (effort, devotion) is the second set of Faculties and Strengths. Once a practitioner has cultivated the faculty of faith and realized the strength of faith to some degree, the faculty and strength of persistence can easily be attained.
This faculty and strength of persistence is different from the Second Base of Miraculous Powers: the miraculous power of persistence. The miraculous power is a natural by-product of and a yardstick of our cultivation, whereas the faculty of persistence is a natural ability within us that can be cultivated into the strength of persistence.
Once again, this faculty and strength is the result of all our previous practices and the driving force for all future practices. It is related in particular to the following Aids of Enlightenment:
1) The Four Right Efforts (Exertions) of Guarding, Abandoning, Developing and Maintaining
2) The Miraculous Power of Persistence
3) Persistence as a Factor of Awakening
4) Right Effort of the Eightfold Path.
In the beginning stage, we cultivate the faculty of persistence by devoting time and effort to our practices. As we progress, the quality of devotion takes precedent over the quantity of activity. Persistence does not amount to “busyness.” How often or how long we practice is less important than “How” we practice – the motivation and the process of our practices. How intensely do we raise and hold onto our existential doubts? How passionate are we in searching for the Truth of Life? How serious are we in the pursuit of Enlightenment?
Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sittings)
(ii) Abstract and mental attributes
(i.e. the Four Right Efforts, the Six Paramitas, the Four Great Vows)
(iii) Internal attributes
(i.e. being mindful, raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)
Persistence that is aroused from the physical attributes is the most vulnerable to quitting or giving up since it requires physical efforts, and is very susceptible to external factors (health, time, and environment). Persistence that is aroused from the abstract and spiritual is easier to hold on to as it is less rigid, yet it, too, is vulnerable as it requires one to behave or react in certain ways (to do good deeds, to keep the precepts). Persistence that is aroused from internal attributes (attributes of the Dharma Life) is permanent and eternal as it becomes part of your nature. Once you develop persistence internally, that persistence is a natural ability; you do not need any external attributes (this is the faculty of persistence transformed into strength of persistence through realization). The incredible thing about persistence is that it will provide you with an enormous and bottomless source of power or Life Energy. This driving force or Life Energy is essential for Enlightenment.
The strength of persistence is particularly important for the transformation of the Volition elements 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) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Volition is the functioning of the mind in its processes regarding impulses (i.e. likes and dislikes, good and evil). Volition is will, intention, or the mental function that accounts for craving; it is the power of formation potential. With persistence, one will not be so easily affected by impulses, habitual tendencies, and personal biases. With the strength of persistence (devotion), one will be able to transform volition into pure motivation. The strength of persistence provides a pure motivation that runs through all accomplishment. The strength of persistence is a vital driving force for individual liberation, for the deliverance of all sentient beings and for the attainment of Supreme and Perfect Enlightenment (Anuttara Samyak Sambodhi).
Cultivate your faculty of Persistence and keep on Practicing!
The faculty and strength of persistence (effort, devotion) is the second set of Faculties and Strengths. Once a practitioner has cultivated the faculty of faith and realized the strength of faith to some degree, the faculty and strength of persistence can easily be attained.
This faculty and strength of persistence is different from the Second Base of Miraculous Powers: the miraculous power of persistence. The miraculous power is a natural by-product of and a yardstick of our cultivation, whereas the faculty of persistence is a natural ability within us that can be cultivated into the strength of persistence.
Once again, this faculty and strength is the result of all our previous practices and the driving force for all future practices. It is related in particular to the following Aids of Enlightenment:
1) The Four Right Efforts (Exertions) of Guarding, Abandoning, Developing and Maintaining
2) The Miraculous Power of Persistence
3) Persistence as a Factor of Awakening
4) Right Effort of the Eightfold Path.
In the beginning stage, we cultivate the faculty of persistence by devoting time and effort to our practices. As we progress, the quality of devotion takes precedent over the quantity of activity. Persistence does not amount to “busyness.” How often or how long we practice is less important than “How” we practice – the motivation and the process of our practices. How intensely do we raise and hold onto our existential doubts? How passionate are we in searching for the Truth of Life? How serious are we in the pursuit of Enlightenment?
Generally speaking, the strength of persistence can be developed through:
(i) Physical attributes
(i.e. reciting of the mantras, prostrations, sittings)
(ii) Abstract and mental attributes
(i.e. the Four Right Efforts, the Six Paramitas, the Four Great Vows)
(iii) Internal attributes
(i.e. being mindful, raising awareness, realizing one’s natural ability, understanding all
phenomena, attaining concentration, compassion to all)
Persistence that is aroused from the physical attributes is the most vulnerable to quitting or giving up since it requires physical efforts, and is very susceptible to external factors (health, time, and environment). Persistence that is aroused from the abstract and spiritual is easier to hold on to as it is less rigid, yet it, too, is vulnerable as it requires one to behave or react in certain ways (to do good deeds, to keep the precepts). Persistence that is aroused from internal attributes (attributes of the Dharma Life) is permanent and eternal as it becomes part of your nature. Once you develop persistence internally, that persistence is a natural ability; you do not need any external attributes (this is the faculty of persistence transformed into strength of persistence through realization). The incredible thing about persistence is that it will provide you with an enormous and bottomless source of power or Life Energy. This driving force or Life Energy is essential for Enlightenment.
The strength of persistence is particularly important for the transformation of the Volition elements 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) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Volition is the functioning of the mind in its processes regarding impulses (i.e. likes and dislikes, good and evil). Volition is will, intention, or the mental function that accounts for craving; it is the power of formation potential. With persistence, one will not be so easily affected by impulses, habitual tendencies, and personal biases. With the strength of persistence (devotion), one will be able to transform volition into pure motivation. The strength of persistence provides a pure motivation that runs through all accomplishment. The strength of persistence is a vital driving force for individual liberation, for the deliverance of all sentient beings and for the attainment of Supreme and Perfect Enlightenment (Anuttara Samyak Sambodhi).
Cultivate your faculty of Persistence and keep on Practicing!
Tuesday, August 5, 2008
The Faculty and Strength of Conviction (Faith)
Week of May 8, 2005 – The Faculty and Strength of Conviction (Faith)
The Fourth and Fifth Sets of The 37 Aids to Enlightenment are: The Five Faculties and The Five Strengths.
The Five Faculties (Roots of Goodness) are:
1) The faculty of conviction (faith)
2) The faculty of persistence (effort)
3) The faculty of mindfulness
4) The faculty of concentration
5) The faculty of discernment (wisdom)
The Five Strengths (Powers) are:
1) The strength of conviction (faith)
2) The strength of persistence (effort)
3) The strength of mindfulness
4) The strength of concentration
5) The strength of discernment (wisdom)
The five faculties and the five strengths are like the two sides of a coin. When you cultivate the faculties you attain the corresponding strengths. This week we will explore the faculty and strength of conviction (faith).
Any practitioner who has cultivated The Four Frames of Mindfulness, The Four Right Exertions and The Four Bases of Miraculous Power to a certain degree, should start to work on the faculty and strength of faith. The faculty and strength of faith is the result of all previous practices and it is also the driving force for all future practices.
Generally speaking, faith can be aroused through:
(i) External physical stimulus (i.e. persons, mantras, objects)
(ii) Abstract and spiritual stimulus (i.e. gods, spirits, bodhisattvas)
(iii) Internal stimulus (i.e. realization, recapturing one’s natural ability)
Faith that is aroused from the external physical stimulus is the most vulnerable since it is subject to impermanence (i.e., people and objects are inconstant and subject to change). Faith that is aroused from the abstract and spiritual is easier to hold on to as it is all in the mind, yet it, too, is vulnerable as there are no physical counterparts (i.e., not tangible or verifiable). Faith that is aroused from internal stimulus is permanent and non-removable as nothing or no one can take it away from you. Once you realize how to generate faith internally, that faith is a natural ability, you do not need any external stimulus (this is faith transformed into certainty through realization). The wonderful thing about faith is that it can provide you with an enormous and bottomless source of power or Life Energy.
The strength of faith is particularly important for the transformation of the Sensation elements 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) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Sensation is the functioning of the mind in connection with affairs or things. With faith, one will not be so easily affected by the ups and downs of daily events; faith provides a constant thread that runs through all experience. One can even transform the negative sensations that are aroused from depressing or harmful experiences into positive and productive attitudes. It is with internal faith that one can ascertain that “Every action is Samantabhadra’s Manifestation and every vision is Samantabhadra’s Revelation.” The strength of faith is magnificent, but one will have to cultivate and realize it to taste its sweetness. As stated in the Hua Yen Sutra (The Avatamsaka Sutra): Faith is the basis of the Path, the mother of virtues,Nourishing and growing all the sources of goodness.
Cultivate your Faith and Understanding and, above all, keep on Practicing!
The Fourth and Fifth Sets of The 37 Aids to Enlightenment are: The Five Faculties and The Five Strengths.
The Five Faculties (Roots of Goodness) are:
1) The faculty of conviction (faith)
2) The faculty of persistence (effort)
3) The faculty of mindfulness
4) The faculty of concentration
5) The faculty of discernment (wisdom)
The Five Strengths (Powers) are:
1) The strength of conviction (faith)
2) The strength of persistence (effort)
3) The strength of mindfulness
4) The strength of concentration
5) The strength of discernment (wisdom)
The five faculties and the five strengths are like the two sides of a coin. When you cultivate the faculties you attain the corresponding strengths. This week we will explore the faculty and strength of conviction (faith).
Any practitioner who has cultivated The Four Frames of Mindfulness, The Four Right Exertions and The Four Bases of Miraculous Power to a certain degree, should start to work on the faculty and strength of faith. The faculty and strength of faith is the result of all previous practices and it is also the driving force for all future practices.
Generally speaking, faith can be aroused through:
(i) External physical stimulus (i.e. persons, mantras, objects)
(ii) Abstract and spiritual stimulus (i.e. gods, spirits, bodhisattvas)
(iii) Internal stimulus (i.e. realization, recapturing one’s natural ability)
Faith that is aroused from the external physical stimulus is the most vulnerable since it is subject to impermanence (i.e., people and objects are inconstant and subject to change). Faith that is aroused from the abstract and spiritual is easier to hold on to as it is all in the mind, yet it, too, is vulnerable as there are no physical counterparts (i.e., not tangible or verifiable). Faith that is aroused from internal stimulus is permanent and non-removable as nothing or no one can take it away from you. Once you realize how to generate faith internally, that faith is a natural ability, you do not need any external stimulus (this is faith transformed into certainty through realization). The wonderful thing about faith is that it can provide you with an enormous and bottomless source of power or Life Energy.
The strength of faith is particularly important for the transformation of the Sensation elements 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) Form (Rupa); 2) Sensation (Vedana); 3) Perception (Sanjna); 4) Volition, (Samskara); 5) Consciousness (Vijnana).
Sensation is the functioning of the mind in connection with affairs or things. With faith, one will not be so easily affected by the ups and downs of daily events; faith provides a constant thread that runs through all experience. One can even transform the negative sensations that are aroused from depressing or harmful experiences into positive and productive attitudes. It is with internal faith that one can ascertain that “Every action is Samantabhadra’s Manifestation and every vision is Samantabhadra’s Revelation.” The strength of faith is magnificent, but one will have to cultivate and realize it to taste its sweetness. As stated in the Hua Yen Sutra (The Avatamsaka Sutra): Faith is the basis of the Path, the mother of virtues,Nourishing and growing all the sources of goodness.
Cultivate your Faith and Understanding and, above all, keep on Practicing!
Tuesday, July 29, 2008
The Fourth Base of Miraculous Powers: Contemplation
Week of April 23, 2005 – The Fourth Base of Miraculous Powers: Contemplation
The Fourth Base of Miraculous Powers is intense contemplation; this is the twelfth aid (of the third set) to enlightenment.
The Four Bases of Mindfulness train us on “how to” and “what to” contemplate. The Four Right Efforts guide our actions and efforts so as to increase our resources for the Bodhi path. These eight aids are the preliminaries for the Four Miraculous Powers. The previous three bases of miraculous powers: desire, vigorous effort and concentration are the foundation for the fourth base. Unless one has a very wholesome root (sharp perception and is very resourceful Bodhiwise) one cannot realize this power of contemplation instantaneously without the gradual development of the first three powers.
Any practitioner, Buddhists and non-Buddhists alike can attain the first three miraculous powers. It is the miraculous power of contemplation that is unique to Buddhism. What is this power? It is the ability to truly understand oneself, to detach from clinging to one’s SELF, to see one’s own nature and to realize one’s ability to contemplate. Defining this power thus, one has attained Arhatship (the perfected disciple; one who has completed the discipline required to attain liberation; a "worthy one" or "pure one;" a person whose mind is free of defilement.) Real cultivation of Buddhism starts from this point onwards. This is the mental aspect of this power.
Of the physical aspect, after one sees one’s own nature or is liberated, one finds the marvelous source of Life Energy or liveliness. This source provides tremendous or bottomless energy or liveliness. One’s heart is filled with Joy and Zest. One is in harmony and has entered the realm of the Pure Land. We can be in the realm of the Pure Land in this lifetime and in this world, we do not need to wait till death to be reborn into the Pure Land.
Maintain your Faith and Understanding and, above all, keep on Practicing!
The Fourth Base of Miraculous Powers is intense contemplation; this is the twelfth aid (of the third set) to enlightenment.
The Four Bases of Mindfulness train us on “how to” and “what to” contemplate. The Four Right Efforts guide our actions and efforts so as to increase our resources for the Bodhi path. These eight aids are the preliminaries for the Four Miraculous Powers. The previous three bases of miraculous powers: desire, vigorous effort and concentration are the foundation for the fourth base. Unless one has a very wholesome root (sharp perception and is very resourceful Bodhiwise) one cannot realize this power of contemplation instantaneously without the gradual development of the first three powers.
Any practitioner, Buddhists and non-Buddhists alike can attain the first three miraculous powers. It is the miraculous power of contemplation that is unique to Buddhism. What is this power? It is the ability to truly understand oneself, to detach from clinging to one’s SELF, to see one’s own nature and to realize one’s ability to contemplate. Defining this power thus, one has attained Arhatship (the perfected disciple; one who has completed the discipline required to attain liberation; a "worthy one" or "pure one;" a person whose mind is free of defilement.) Real cultivation of Buddhism starts from this point onwards. This is the mental aspect of this power.
Of the physical aspect, after one sees one’s own nature or is liberated, one finds the marvelous source of Life Energy or liveliness. This source provides tremendous or bottomless energy or liveliness. One’s heart is filled with Joy and Zest. One is in harmony and has entered the realm of the Pure Land. We can be in the realm of the Pure Land in this lifetime and in this world, we do not need to wait till death to be reborn into the Pure Land.
Maintain your Faith and Understanding and, above all, keep on Practicing!
Tuesday, July 22, 2008
The Third Base of Miraculous Powers: Concentration
Week of April 17, 2005 – The Third Base of Miraculous Powers: Concentration
Mindfulness consists of two magnitudes:
(i ) Shamatha or Samatha -- stillness of mind, concentration on a single object.
(ii)Vipasyana -- discernment; also, insight, correct perception or view.
The Third Base of Miraculous Powers is intense concentration; this is the eleventh aid (of the third set) to enlightenment. The third base of miraculous powers concerns itself with the Shamatha (concentration) aspect of Mindfulness and the fourth base concerns itself with the Vipasyana (discernment) aspect.
Regardless of the methods of practice a practitioner cultivates, all practices lead to the attainment of concentration. There are two aspects to concentration: the physical and the mental.
In the physical aspect, the body undergoes various changes as a result of concentration. There are eighty stages and the process is very personal. The four elements (earth, water, fire, wind) within one’s body transform or improve through concentration. Since birth, these four elements undergo growth, prosperity and deterioration. With Shamatha, these elements regenerate and may be able to slow down the deterioration process or even completely transcend the body from the Desire realm to the Form realm. This transformation of the four elements is essential for attainment of the First Jhana (Mental absorption).
In the mental aspect, concentration enables one to gain control over thoughts and to live in the moment. Human beings usually react or respond to theexternal stimulius by relying on habitual tendencies (which have a lot to do with the Karma) or learned perception. With Shamatha, one is will be able to perceive how our minds function, how thoughts arise and diminish; we may lengthen increase our reaction time, and thus be able to have better controls over our reactionsbehaviour. One is aware and in control of one’s response instead of letting habitual tendencies or learned perception takeing over the situations.
If one is familiar with the Dharmalaksana sect, which holds that all is mind in its ultimate nature; one will understand how the eight consciousnesses work. The first Five consciousnesses are the Eye, Ear, Nose, Tongue, and Body Vijnanas, the sixth consciousness is the Mind Vijnanas, the Seventh consciousness is the Manah Vijnanas and the Eighth consciousness is the Alaya Vijnanas. Through practice and Shamatha, practitioners are in their waysable to transcend the Eight Vijnanas to the Four Wisdoms.
Only when the mind is atpresentthat one cancan one truly live in the moment, or, putting it in other words, only when one is able to attain Shamatha, one isis one able to live in the moment. That is something only youone knows. YouOne cannot explain it to others or put in into words.
How long have you been practicing? Can you sense that your concentration level has beenis improving? Are you better off physically and mentally? If not, you may not be on the right path! You may need to change or adjust your practice, or you may simply not be aware of the changes that have taken place.
Have courage and faith, and, above all, practice diligently.
Mindfulness consists of two magnitudes:
(i ) Shamatha or Samatha -- stillness of mind, concentration on a single object.
(ii)Vipasyana -- discernment; also, insight, correct perception or view.
The Third Base of Miraculous Powers is intense concentration; this is the eleventh aid (of the third set) to enlightenment. The third base of miraculous powers concerns itself with the Shamatha (concentration) aspect of Mindfulness and the fourth base concerns itself with the Vipasyana (discernment) aspect.
Regardless of the methods of practice a practitioner cultivates, all practices lead to the attainment of concentration. There are two aspects to concentration: the physical and the mental.
In the physical aspect, the body undergoes various changes as a result of concentration. There are eighty stages and the process is very personal. The four elements (earth, water, fire, wind) within one’s body transform or improve through concentration. Since birth, these four elements undergo growth, prosperity and deterioration. With Shamatha, these elements regenerate and may be able to slow down the deterioration process or even completely transcend the body from the Desire realm to the Form realm. This transformation of the four elements is essential for attainment of the First Jhana (Mental absorption).
In the mental aspect, concentration enables one to gain control over thoughts and to live in the moment. Human beings usually react or respond to theexternal stimulius by relying on habitual tendencies (which have a lot to do with the Karma) or learned perception. With Shamatha, one is will be able to perceive how our minds function, how thoughts arise and diminish; we may lengthen increase our reaction time, and thus be able to have better controls over our reactionsbehaviour. One is aware and in control of one’s response instead of letting habitual tendencies or learned perception takeing over the situations.
If one is familiar with the Dharmalaksana sect, which holds that all is mind in its ultimate nature; one will understand how the eight consciousnesses work. The first Five consciousnesses are the Eye, Ear, Nose, Tongue, and Body Vijnanas, the sixth consciousness is the Mind Vijnanas, the Seventh consciousness is the Manah Vijnanas and the Eighth consciousness is the Alaya Vijnanas. Through practice and Shamatha, practitioners are in their waysable to transcend the Eight Vijnanas to the Four Wisdoms.
Only when the mind is atpresentthat one cancan one truly live in the moment, or, putting it in other words, only when one is able to attain Shamatha, one isis one able to live in the moment. That is something only youone knows. YouOne cannot explain it to others or put in into words.
How long have you been practicing? Can you sense that your concentration level has beenis improving? Are you better off physically and mentally? If not, you may not be on the right path! You may need to change or adjust your practice, or you may simply not be aware of the changes that have taken place.
Have courage and faith, and, above all, practice diligently.
Tuesday, July 15, 2008
The Second Base of Miraculous Powers: Persistence
Week of April 10, 2005 – The Second Base of Miraculous Powers: Persistence
The Second Base of Miraculous Powers is persistence or vigorous effort; this is the tenth aid (of the third set) to enlightenment.
Psychology 101: Human beings, in general, live first to satisfy the basic necessities for survival (i.e. food, shelter, health). Next, they live in response to the external environment and habitual tendencies (i.e. sports, hobbies, interests). Thereafter, time and effort may be devoted to satisfy spiritual needs.
In the beginning of our practice we have to consciously put in time and effort. When we first start meditation or perform daily liturgy, a lot of our energy or effort will be consumed, and we may feel tired or exhausted after practice. After a period of continuous cultivation, if we can find the right key and practice correctly, we should be able to generate energy from the practice instead of expending it
All of our wandering thoughts, emotional instabilities, worries, anxiety and stress drain our energy. With concentration, we are able to settle down or slow down our thoughts and our bodily functions: thus we can conserve our energy naturally. So, if we have been cultivating for a while and we are still losing rather than gaining energy, or we are not able to persist in our practice, it is an indication that we are not getting the key points or practicing correctly.
The miraculous power of persistence serves both as an indicator as well as the driving force in the pursuit of the Truth. There are at least three dimensions to it, one is the continuation and consistency of regular practice (e.g. doing it on a daily basis for ten years, twenty years), the other is the increase in the length of the practice (e.g. from 20 minutes to 2 hours, 20 hours), the third is the application to other practices (e.g. have vigorous efforts in other aspects of our lives as well). Many practitioners assume they have realized the joy of Dharma/practice. Nevertheless if they cannot keep on cultivating, the joy that they realize is just a short term sensation. When we have actually realized the Joy, this Joy will entice us to further practice.
Rewards play an important role in where we put our effort. Some people cultivate or do good deeds so that they will reborn in better places after death, or have a better future life. Some people do good deeds and expect immediate good results/consequences. But for someone who lives in the moment, the act itself is rewarding enough; the subsequent karma is secondary although still substantial.
We need to put vigorous effort into our practice, and, consequently, rightful practice generates persistence and power. So which is the chicken and which is the egg? Here is another example of living in the moment as well as of simultaneous cause and effect.
The Second Base of Miraculous Powers is persistence or vigorous effort; this is the tenth aid (of the third set) to enlightenment.
Psychology 101: Human beings, in general, live first to satisfy the basic necessities for survival (i.e. food, shelter, health). Next, they live in response to the external environment and habitual tendencies (i.e. sports, hobbies, interests). Thereafter, time and effort may be devoted to satisfy spiritual needs.
In the beginning of our practice we have to consciously put in time and effort. When we first start meditation or perform daily liturgy, a lot of our energy or effort will be consumed, and we may feel tired or exhausted after practice. After a period of continuous cultivation, if we can find the right key and practice correctly, we should be able to generate energy from the practice instead of expending it
All of our wandering thoughts, emotional instabilities, worries, anxiety and stress drain our energy. With concentration, we are able to settle down or slow down our thoughts and our bodily functions: thus we can conserve our energy naturally. So, if we have been cultivating for a while and we are still losing rather than gaining energy, or we are not able to persist in our practice, it is an indication that we are not getting the key points or practicing correctly.
The miraculous power of persistence serves both as an indicator as well as the driving force in the pursuit of the Truth. There are at least three dimensions to it, one is the continuation and consistency of regular practice (e.g. doing it on a daily basis for ten years, twenty years), the other is the increase in the length of the practice (e.g. from 20 minutes to 2 hours, 20 hours), the third is the application to other practices (e.g. have vigorous efforts in other aspects of our lives as well). Many practitioners assume they have realized the joy of Dharma/practice. Nevertheless if they cannot keep on cultivating, the joy that they realize is just a short term sensation. When we have actually realized the Joy, this Joy will entice us to further practice.
Rewards play an important role in where we put our effort. Some people cultivate or do good deeds so that they will reborn in better places after death, or have a better future life. Some people do good deeds and expect immediate good results/consequences. But for someone who lives in the moment, the act itself is rewarding enough; the subsequent karma is secondary although still substantial.
We need to put vigorous effort into our practice, and, consequently, rightful practice generates persistence and power. So which is the chicken and which is the egg? Here is another example of living in the moment as well as of simultaneous cause and effect.
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