Đôi khi ta e ngại về cái giá phải trả để hoàn thiện bản thân, nhưng không biết rằng cái giá của sự không hoàn thiện lại còn đắt hơn!Sưu tầm
Chúng ta không có khả năng giúp đỡ tất cả mọi người, nhưng mỗi người trong chúng ta đều có thể giúp đỡ một ai đó. (We can't help everyone, but everyone can help someone.)Ronald Reagan
Nếu bạn muốn những gì tốt đẹp nhất từ cuộc đời, hãy cống hiến cho đời những gì tốt đẹp nhất. (If you want the best the world has to offer, offer the world your best.)Neale Donald Walsch
Kẻ yếu ớt không bao giờ có thể tha thứ. Tha thứ là phẩm chất của người mạnh mẽ. (The weak can never forgive. Forgiveness is the attribute of the strong.)Mahatma Gandhi
Hãy học cách vui thích với những gì bạn có trong khi theo đuổi tất cả những gì bạn muốn. (Learn how to be happy with what you have while you pursue all that you want. )Jim Rohn
Sự hiểu biết là chưa đủ, chúng ta cần phải biết ứng dụng. Sự nhiệt tình là chưa đủ, chúng ta cần phải bắt tay vào việc. (Knowing is not enough; we must apply. Willing is not enough; we must do.)Johann Wolfgang von Goethe
Việc đánh giá một con người qua những câu hỏi của người ấy dễ dàng hơn là qua những câu trả lời người ấy đưa ra. (It is easier to judge the mind of a man by his questions rather than his answers.)Pierre-Marc-Gaston de Lévis
Nhẫn nhục có nhiều sức mạnh vì chẳng mang lòng hung dữ, lại thêm được an lành, khỏe mạnh.Kinh Bốn mươi hai chương
Ta như thầy thuốc, biết bệnh cho thuốc. Người bệnh chịu uống thuốc ấy hay không, chẳng phải lỗi thầy thuốc. Lại cũng như người khéo chỉ đường, chỉ cho mọi người con đường tốt. Nghe rồi mà chẳng đi theo, thật chẳng phải lỗi người chỉ đường.Kinh Lời dạy cuối cùng
Lấy sự nghe biết nhiều, luyến mến nơi đạo, ắt khó mà hiểu đạo. Bền chí phụng sự theo đạo thì mới hiểu thấu đạo rất sâu rộng.Kinh Bốn mươi hai chương
Trang chủ- Danh mục
- SÁCH ANH NGỮ HOẶC SONG NGỮ ANH-VIỆT
- An Open Heart
- Chapter 12: The nine stages of calm abiding meditation
Trang chủ »» Danh mục »» SÁCH ANH NGỮ HOẶC SONG NGỮ ANH-VIỆT »» An Open Heart »» Chapter 12: The nine stages of calm abiding meditation »»
An Open Heart
»» Chapter 12: The nine stages of calm abiding meditation
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- Forward
- Introduction
- Chapter One: The desire for happiness
- Chapter Two: Meditation - A beginning
- Chapter 3: The material and immaterial world
- Chapter 4: Karma
- Chapter 5: The afflictions
- Chapter 6: The vast and the profound: Two aspects of the Path
- Chapter 7: Compassion
- Chapter 8: Meditating on compassion
- Chapter 9: Cultivating equanimity
- Chapter 10: Bodhicitta
- Chapter 11: Calm abiding
- »» Chapter 12: The nine stages of calm abiding meditation
- Chapter 13: Wisdom
- Chapter 14: Buddhahood
- Chapter 15: Generating Bodhicitta
- Afterword (Khyongla Rato and Richard Gere)
- none
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Whatever your object of meditation, whether it be the nature of your mind or the image of the Buddha, you go through nine stages in the development of calm abiding.
THE FIRST STAGE
The first stage involves placing the mind on its object of concentration. This stage is called placement. At this stage you have difficulty remaining concentrated for more than a brief moment and feel that your mental distractions have increased. You often drift away from the object, sometimes forgetting it completely. You spend more time on other thoughts and have to devote great effort to bringing your mind back to the object.
THE SECOND STAGE
When you are able to increase the length of time that you remain focused on your chosen object to a few minutes, you have attained the second stage. This stage is called continual placement. Your periods of distraction are still greater than your periods of concentration, but you do experience fleeting moments of focused mental stillness.
THE THIRD STAGE
Eventually you become able to immediately catch your mind as it becomes distracted and reestablish its focus. This is the third stage of practice, re-placement.
THE FOURTH STAGE
By the fourth stage, called close placement, you have developed mindfulness to the extent that you do not lose focus of your object of concentration. However, this is when you become vulnerable to intervals of intense laxity and excitement. The main antidote is the awareness that you are experiencing them. As you are able to apply antidotes to the more obvious manifestations of laxity and excitement, there is the danger of subtler forms of laxity arising.
THE FIFTH STAGE
The fifth stage is disciplining. In this stage introspection is used to identify subtle laxity and to apply its antidote. Again, the antidote is your awareness of this subtle laxity.
THE SIXTH STAGE
By the sixth stage, pacification, subtle laxity no longer arises. Emphasis is thus placed on applying the antidote to subtle excitement. Your introspection must be more powerful, as the obstacle is more subtle.
THE SEVENTH STAGE
When, through continual and concerted effort, you have managed to keep subtle forms of laxity and excitement from arising, your mind does not need to be overly vigilant. The seventh stage, thorough pacification, has been attained.
THE EIGHTH STAGE
When, with some initial exertion, you can place your mind on its object and are able to remain focused without the slightest experience of laxity or excitement, you have attained the eighth stage. We call this single-pointed.
THE NINTH STAGE
The ninth stage, balanced placement, is attained when your mind remains placed on its object effortlessly, for as long as you wish. True calm abiding is achieved after attaining the ninth stage, by continuing to meditate with single-pointed concentration until you experience a blissful pliancy of body and mind.
***
It is important to maintain a skillful balance in your daily practice between the application of single-pointed concentration and analysis. If you focus too much on perfecting your single-pointed concentration, your analytic ability may be undermined. On the other hand, if you are too concerned with analyzing, you may undermine your ability to cultivate steadiness, to remain focused for a prolonged period of time. You must work at finding an equilibrium between the application of calm abiding and analysis.
THE FIRST STAGE
The first stage involves placing the mind on its object of concentration. This stage is called placement. At this stage you have difficulty remaining concentrated for more than a brief moment and feel that your mental distractions have increased. You often drift away from the object, sometimes forgetting it completely. You spend more time on other thoughts and have to devote great effort to bringing your mind back to the object.
THE SECOND STAGE
When you are able to increase the length of time that you remain focused on your chosen object to a few minutes, you have attained the second stage. This stage is called continual placement. Your periods of distraction are still greater than your periods of concentration, but you do experience fleeting moments of focused mental stillness.
THE THIRD STAGE
Eventually you become able to immediately catch your mind as it becomes distracted and reestablish its focus. This is the third stage of practice, re-placement.
THE FOURTH STAGE
By the fourth stage, called close placement, you have developed mindfulness to the extent that you do not lose focus of your object of concentration. However, this is when you become vulnerable to intervals of intense laxity and excitement. The main antidote is the awareness that you are experiencing them. As you are able to apply antidotes to the more obvious manifestations of laxity and excitement, there is the danger of subtler forms of laxity arising.
THE FIFTH STAGE
The fifth stage is disciplining. In this stage introspection is used to identify subtle laxity and to apply its antidote. Again, the antidote is your awareness of this subtle laxity.
THE SIXTH STAGE
By the sixth stage, pacification, subtle laxity no longer arises. Emphasis is thus placed on applying the antidote to subtle excitement. Your introspection must be more powerful, as the obstacle is more subtle.
THE SEVENTH STAGE
When, through continual and concerted effort, you have managed to keep subtle forms of laxity and excitement from arising, your mind does not need to be overly vigilant. The seventh stage, thorough pacification, has been attained.
THE EIGHTH STAGE
When, with some initial exertion, you can place your mind on its object and are able to remain focused without the slightest experience of laxity or excitement, you have attained the eighth stage. We call this single-pointed.
THE NINTH STAGE
The ninth stage, balanced placement, is attained when your mind remains placed on its object effortlessly, for as long as you wish. True calm abiding is achieved after attaining the ninth stage, by continuing to meditate with single-pointed concentration until you experience a blissful pliancy of body and mind.
***
It is important to maintain a skillful balance in your daily practice between the application of single-pointed concentration and analysis. If you focus too much on perfecting your single-pointed concentration, your analytic ability may be undermined. On the other hand, if you are too concerned with analyzing, you may undermine your ability to cultivate steadiness, to remain focused for a prolonged period of time. You must work at finding an equilibrium between the application of calm abiding and analysis.
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