May: Meditation Paramita

In Sanskrit it is: dhyana

In Tibetan it is: sgom pa (pro.: gom pa)

Familiarization

The ability for the mind to focus on an object is one of its natural qualities, and in fact, our minds are always engaging something or other.

In the earlier stages of spiritual development the mind is quite fickle, and has been conditioned to continuously switch objects quite rapidly.
Our capacity to sustain concentration can be trained however, and this is called the practice of meditation.

The mind may be described as a candle flame buffeted by wind. The practice of meditation is like placing a glass chimney over the exposed flame, and in doing so, allowing it to naturally calm down and grow steady. We can choose to cultivate this stability and increase our ability to focus our mind. It is important for us to make this decision and dedicate ourselves to its practice if we want to truly be able to help ourselves and others.

The material possessions and pleasures of this life will be meaningless at the time of death. We will not be able to take any of the wealth we have accumulated or people that we love with us when we breathe our last. What will actually make a difference and provide us support in our dying process is our ability to relax and focus our mind. Although the potential for such skill is innate, it is only through diligence in the practice of meditation that we can cultivate and benefit ourselves and others from it.

In the Bodhicaryavatara, or Way of the Bodhisattva, Noble Shantideva (7th century Indian mahasiddha), sings:

8.79
The trouble guarding what we have, the pain of losing all!
See the endless hardships brought on us by wealth!
Those distracted by their love of riches
Never have a moment's rest from the sorrows of existence.

8.82
All that we desire is sure to perish,
And afterwards we fall to hellish torment.
The constant, minor troubles we endure
Are all for what amounts to very little!

8.83
But with a millionth part of such vexation
Enlightenment itself could be attained!
The pains the lustful take exceed by far the trials encountered on the path,
And at the end the fruit is very far from buddhahood!

(To learn more about these, please read: The appropriate chapters in the Nalandabodhi mahayana study curriculum, and Training the Mind by Chogyam Trungpa).

Atisha (982 - 1054 CE Indian saint), uses 4 slogans in Mind Training (Tib. lo jong, blo sbyong) for the paramita of meditation:

* All dharma agrees at one point.

* Of the two witnesses, hold the principle one.

* Always maintain only a joyful mind.

* If you can practice even when distracted, you are well trained.


Contradictions to the paramita of meditation:

* Not seeking instructions in samadhi.

* Not abandoning obscurations to meditation.

* Viewing the experience of mediation as good and being attached to it.


Je Gampopa writes in the chapter on The Perfection of Meditative Concentration in his Jewel Ornament of Liberation:

"Even though you may have the practices of generosity and so forth, it is called scattered if you are without meditative concentration.

Furthermore, without meditative concentration you cannot achieve clairvoyance, and without clairvoyance you cannot benefit others."

Gampopa also describes the methods how we should train our mind and how we can work with discursive thoughts:

"Without distraction, you can enter into meditative concentration. You should train your own mind. You should meditate and apply the remedy for whichever afflicting emotion is strongest.

1. To remedy attachment, contemplate ugliness.

2. To remedy hatred, contemplate loving-kindness.

3. To remedy ignorance, contemplate interdependent origination.

4. To remedy jealousy, practice equalizing yourself and others.

5. To remedy pride, practice exchanging yourself and others.

6. If you have equal afflicting emotions or discursive thoughts, then practice watching your breath."


Sarva mangalam!