Through instruction in Calm-Abiding we bring the mind to stabilize on its object of concentration. Our practice begins with the state of mental agitation that is the conventional mind-stream. We recollect upon the nature of mind, the very wish-fulfilling gem. Through the process of perfecting Calm-Abiding, starting with cultivating virtuous actions, we diligently study and ponder the Dharma. Pictured are the Nine Deepening Stages of Calm-Abiding. Summary of the Deepening Stages of Calm-Abiding Just so adjusting the mind's watchfulness is like the making of the Brahmin's thread. If the tension in pulling and twisting the thread is not just right, then the result is either the thread bunching up or doesn't move at all, or just breaking off. A Brahmin's thread is twisted from raw cotton. One simile that indicates the dynamic tension of the meditator's awareness not being too lax (laya) nor to excitable (styana) is that of the Brahmin's thread. The second contributory action is alertness, where one part of the mind watches the mind concentrate, as a mother watches her children. Through the persistent action of remembrance, which is to remember the object of concentration often, as a mother constantly remembers her child. Each of six powers is progressively strengthened. The six powers are activated by what is termed a definite-emergence from the allures of worldliness (Gr: metanoia, Skt: udvega, Tib: skyo ba). Traditionally, the nine stages are described as consisting of the Six Powers, Nine Levels, and the Four Engagements. The gentle inhalation-exhalation and expansion caused by the diaphragmatic breath is attentively observed. In the Dharma Fellowship the object of concentration is the breath and the point four fingers below the navel.
The tongue held lightly against the upper palate. The eyes have a soft focus down the bridge of the nose. The right hand rests lightly on the left palm and the neck slightly bent. Practice Calm-abiding sitting comfortably, with the spine straight, the legs crossed or, sitting up-right in a chair. Untamed, this state of mind is of no benefit to one's own suffering nor can be of benefit to relieve the suffering of others. To do so, one's own capacity to be effective hinges on the state of one's own mind. Those who wish to travel the path to Great Awakening and to attain to realization must be able to do those meditation practices that will lead to Higher Insight, Higher Consciousness and the capacity to be of true and lasting benefit to others. Buddhism is concerned with true happiness not a chimera of happiness, for in Buddhist practice, Calm-Abiding results in this higher insight (vipasyana) to absolute Happiness. No spiritual path can be traveled without this deepening one-pointedness. It is through Calm-Abiding meditation, which focuses the mind so single-pointedly, that gradual and deepening disclosure and unpacking of these knots of obstruction occur. These three primary afflictions of the body-mind complex further engender fifty-one secondary afflictions. This distortion arises out of the imaginary inner domain and the blindness which acts from attachment, aversion and delusion. Primordial mind is pure, yet vestigial imprints (vasana) and neurotic tendencies accumulate by those actions that are rooted in a fundamental distortion. (Padmakara Translation Group, Shambhala, 1997, pg. The elephant of the mind is tethered all around,Īll ghosts and ghouls and every evil phantom,īodhicaryavatara of Shantideva circa 8th Century
Will bring us down to pains of deepest hell. Wandering where it will, the elephant of mind, Must guard their minds in perfect self-possession.Ģ. Six Faults, Eight Antidotes, and Four Attentions.Four Efforts and Their Supporting Powers.Summary of the Deepening Stages of Calm-Abiding.
Deepening Calm-Abiding - The Nine Stages of Abiding
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