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Amitabha Buddhist Centre FPMT Basic Program – Round 2, Module 4 Heart Sutra & Stages of the Path (the Six Perfections)

Lesson 23 of 11

Transcript of teachings by Khen Rinpoche Geshe Chonyi on the Heart Sutra and Stages of the Path (the Six Perfections) The root text, Middle Length Lam-Rim, by Lama Tsongkhapa, translated by Philip Quarcoo, © FPMT, Inc., May 2012, is indented. All page references refer to the root text, unless otherwise stated. Where applicable, page numbers of corresponding sections in the Lam Rim Chen Mo (LRCM) are indicated in footnotes; they refer to The Great Treatise on the Stages of the Path to Enlightenment, Volume 3, by Tsong-kha-pa, translated by The Lamrim Chenmo Translation Committee, Snow Lion Publications, 2004.

Lesson 23 17 September 2013 Continuation of how to generate flawless meditative stabilisation. Identification of mindfulness and eliminating faulty approaches. (From root text, pages 212- 214). FOCUSSING ON ONE’S OBJECT OF MEDITATION Remember the text said that when one develops single-pointed concentration, one’s mind will not be distracted. With an undistracted mind, whatever virtue one engages in will become very powerful. It is also mentioned in the teachings that when one achieves single-pointed concentration, one will experience bliss and delight. One no longer experiences any physical heaviness or other difficulties associated with the body. The main reason for developing calm abiding is to be able to proceed to the cultivation of special insight. Special insight cuts the root of samsara. Without it, we cannot cut the root of samsara and we would have to go on circling over and over again in samsara, experiencing all the samsaric sufferings. Therefore in order to abandon samsara, we have to cut its root and we must cultivate special insight. In order to do this, cultivating calm abiding is indispensable. To develop calm abiding, you must engage in meditation. It is recommended that you take the body of the Buddha as an object of meditation. When you meditate, focus your attention on the body of the Buddha. Meditation is not done with the sense consciousnesses, e.g., it is not performed by staring at the Buddha’s body with your eyes. Rather the meditation is done with the mental consciousness meditating on the mental image of the Buddha’s body. The text mentions that first you have to form a mental image of your chosen object of meditation. How do you go about doing this? This is done through (1) looking at a representation of the object—in the case of a Buddha’s body, you should look at a sculpture or painting of the same—or (2) by listening to your teacher’s description


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of the object. The point is to develop a meaning generality or a mental image of the object and to try to generate that mental image in your mind. When you roughly have this mental image of the chosen object appearing to your mind, you focus your attention on it. With regard to the size of the mental image of the object, how big or small should it be? When it is too big, there is the danger of developing excitement. When it is too small, there is the danger of developing laxity. Let us say that you are meditating on the body of the Buddha. It is mentioned in the teachings that you should think of the mental image of the Buddha’s body that is appearing to you to be in the nature of very bright light. At the same time, you should visualise the mental image as slightly heavy so that it is not floating about. In other words, the image should be bright, luminous and heavy. This will help in countering excitement and laxity. As for the size of the image, choose whatever is comfortable for you and that fits your mind. In certain practices, it is mentioned that the object can be visualised to be the size of a pea. This is difficult for us when it is so small. Perhaps you could visualise the image to be one cubit in height, i.e., the length of one’s forearm. Visualise the Buddha’s body in the space in front of you at the level of your forehead. There are teachings that talk about visualising the object of meditation above one’s crown. Since for most of us there is a strong connection between our sense and mental consciousnesses, it is easier if we were to think that the object of meditation is in front of us at the level of our forehead, i.e., at the point between our eyebrows. However if you are fine with visualising your object of meditation on your crown, you can do that. In fact there are various places where the object of meditation can be placed. Some texts talk about visualising the object above one’s head. Other texts mention that the object can be in one’s heart and so forth. It is important to correctly identify your object of meditation from the beginning and, once identified, to focus your attention on it. This means that after you have chosen a specific object of meditation and its specific size, you should stick to it. You then meditate on it until you have developed concentration, no matter that it may take months or even years. You stick with the same object of meditation. The teachings mention that when you switch the object of meditation or you change aspects of the object such as its size and so forth during the course of your meditation, you will never ever achieve concentration. As to the concentration that you are seeking to develop, with respect to your object of meditation, first there must be the factor of intense clarity (or vivid intensity) whereby there is the clear appearance of the object. As for the mind apprehending or focusing on that object, it is a mind that is both energetic and alert. The teachings say that perfect concentration, the concentration we seek to develop, must possess both vivid intensity and single-pointedness.


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What hinders the arising of vivid intensity is laxity. What hinders single-pointedness of mind is excitement. PRESENTATION OF THE FAULTLESS METHOD

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A3 Identification of laxity and excitement and the importance of skill in the method for sustaining meditative stabil ization that stops the two

That is why, if you do not know how to identify subtle and gross laxity and excitement, and if you do not know an impeccable method for sustaining meditative stabilization that stops both of them, even calm abiding—not to mention special insight—cannot arise. Therefore the intelligent who strive for meditative stabilization should become skilled in this way. (Page 212)1

It is said that when you are aspiring to develop concentration, you need to identify correctly the two obstacles—excitement and laxity—for developing concentration and be experienced in doing so. There are both coarse and subtle forms of excitement and laxity. When you are unable to correctly identify these obstacles, you will end up with a flawed concentration and never achieve the perfect concentration you seek. So for those who are diligently seeking and truly aspiring to develop the correct kind of concentration, you must know what exactly excitement and laxity are. Coarse laxity

First you must identify your object of meditation. Once you have identified your object of meditation, you focus your mental

attention continuously on that object of meditation. This is done with mindfulness. With such mindfulness, there will come a time when the factor of stability will

arise when your mind is abiding on your object of meditation. But although your mind is abiding on the object, there is no clarity. This is what

happens when coarse laxity is present. Subtle laxity As you continue with mindfulness to keep your mental attention focussed on the object of meditation, there will come a time where, in addition to the factor of stability, you will also have the factor of clarity. But there is no intensity behind the way the mind is apprehending its object. There is no intense clarity. This is the situation when subtle laxity is present. Lama Tsongkhapa said that this is when many people mistakenly believe that they have achieved concentration. There is the factor of stability and the factor of clarity but they are not aware of the presence of subtle laxity. Thinking they have achieved concentration, they continue to meditate with their mind in that state. Lama Tsongkhapa said that there is the great danger of developing such a flawed concentration. One thinks one has achieved concentration whereas in actuality one

1 LRCM, 48.


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has not yet done so because there is still subtle laxity. Therefore Lama Tsongkhapa emphasised how important it is to identify correctly what laxity is and, in particular, what subtle laxity is. This is an essential point. When one continues to meditate when the factors of stability and clarity are present but there is no intense clarity, over time, one’s mental powers will weaken and one’s memory will start to fail, i.e., one’s memory is weakened over time by such meditation. When one has developed the correct perfect concentration with intense clarity, then the more one meditates, the more one’s mental powers would increase and one’s memory would improve instead of degenerating. Therefore it is extremely important to know exactly what laxity and specifically subtle laxity is. Lama Tsongkhapa is emphasising how important this is when he said, “Therefore the intelligent who strive for meditative stabilisation should become skilled in this way.” Laxity summarised

Coarse laxity is when one’s concentration has the factor of stability but no clarity. Subtle laxity is when one has both the factor of clarity and the factor of stability but

there is no intensity in the way the mind is apprehending its object, i.e., there is no intense clarity or vivid intensity.

Coarse excitement You have identified your object of meditation. As you focus your attention on it, your mind is distracted almost immediately from that object, i.e., you lose your object of meditation. As long as you can still lose your object of meditation, coarse excitement is present. Subtle excitement When your mind is under the influence of subtle excitement, you will never lose your object of meditation but there is a part of the mind that moves to, say, a pleasant object. The two main obstacles for developing concentration are excitement and laxity. We will look at these two in greater detail as we go through the text. How do you prevent the mind from being distracted? What are the antidotes you need? You need mindfulness and introspection (or vigilance). THE TWO ANTIDOTES ARE MINDFULNESS AND INTROSPECTION

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A4 How both mindfulness and introspection are necessary as means for the mind not to be distracted away from its object

In this regard, meditative stabilization is the factor of the mind single-pointedly abiding on its object, that is to say it must stay on the object continuously. For that there are two requirements: a means of not letting the mind get distracted from its original


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object and awareness of whether or not it actually is distracted. The first is mindfulness, the second is introspection. (Page 212)2

The concentration you are seeking to develop is a concentration where the mind remains one-pointedly on its object and stays with the object continuously. You need mindfulness to achieve this. So mindfulness is indispensable for developing concentration. It is said that it is also very important to be vigilant, i.e., practising introspection. At certain intervals one should check whether the mind is becoming or is distracted. So introspection is very important. IDENTIFYING MINDFULNESS

In the Commentary on “Ornament for the Mahāyāna Sūtras” it says:

Mindfulness and introspection [258] direct it, for one prevents the mind from scattering away from its object, and the second is fully aware of the mind scattering away.

When mindfulness deteriorates and you forget the meditation object, there is distraction and you lose the object immediately. Therefore mindfulness that does not forget the object is the root. (Page 212)3

In order to develop concentration, you cannot lose the object of meditation. When you lose your object of meditation, you cannot develop concentration. It is mindfulness that prevents you from losing your object of meditation, i.e., being distracted from the object of meditation. For that reason, mindfulness is the foundation or root of concentration.

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A5 How the mind is directed toward the meditation object through mindfulness

This is how to direct the mind toward its object: You visualize the basis of observation as explained above. Then, once it just about appears, you should generate a forceful mode of apprehending the object with your consciousness, uplift the mind, and place it without newly analyzing anything. (Page 212)4

This paragraph is saying that first you must identify your object of meditation. Once you have identified your object of meditation in the way I have explained, you then place your attention on it. You have to generate a powerful apprehension of the object. There must be a force or intensity behind your manner of apprehending the object. You keep your attention on the object. It is mindfulness that will help you to do that.

2 Ibid., 48. 3 Ibid. 4 Ibid., 48-49.


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Since mindfulness keeps the mind from being distracted from the object of meditation, what exactly is it?

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A6A A source identifying the entity of mindfulness

In the Compendium of Knowledge mindfulness is said to have three features:

What is mindfulness? Non-forgetfulness of the mind with respect to a thing it is familiar with; so its function is utter non-distraction. (Page 212)5

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A6B The features of mindfulness

This has three points:

1 The object feature

The feature of the object: Since mindfulness does not arise with respect to a hitherto unfamiliar object, it says “a thing it is familiar with.” In this context, it is the appearance of the basis of observation having been ascertained before. (Page 213)6

Initially you must seek the object of meditation. Then you find your object of meditation. It is the appearance of the aspect of the object of meditation that is the observed object here. The observed object is a familiar object. What about its subjective aspect?

2 The feature of the mode of apprehension

The feature of the mode of apprehension, “Non-forgetfulness of the mind” is the factor that the mind does not forget that object; in this context it does not forget the basis of observation. (Page 213)7

If the subjective aspect is non-forgetfulness of the object of meditation, what exactly is non-forgetfulness?

The manner in which the mind does not forget it is not said to be the mere ability to remember your master teaching “The basis of observation is like this...” when others ask, and you are made to think about it. Rather, the mind tied to the object is directly mindful of it and does not get distracted even in the slightest. When there is distraction, mindfulness is lost through its mere occurrence. (Page 213)8

Here mindfulness refers to your mind being able to stay continuously with the object of meditation without being distracted from it. If the mind is distracted from the object of meditation, then there is no mindfulness.

5 Ibid., 49. 6 Ibid. 7 Ibid. 8 Ibid.


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Hence, after you have placed the mind on the basis of observation, you should generate the thought: “That is how it is tied to the object” and then, without renewed conceptual [259] thought, without interrupting the force of this very mind, sustain it continuously. That is the essential point about how mindfulness is applied.

9 (Page 213)10

Summary:

First you seek the object of meditation. Once you have found the object of meditation, keep your mind’s attention on it

without losing or forgetting the object of meditation. This is mindfulness.

3 The feature of function

Its functional feature is not to let the mind get distracted from its object.

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A7 How it is shown through an analogy that mindfulness continuously ties the mind to the object

That being so, tying the mind to an object so as to tame it is taught through the analogy of taming an elephant. In this analogy, a wild elephant is tied to a very firm tree trunk or pillar with many thick ropes, and if it follows the instructions of the elephant-tamer, that is all the better. If it does not, it is repeatedly prodded into submission with a sharp hook and thus tamed. Likewise the mind which resembles an untamed elephant is tied to a firm pillar, the object explained earlier, with the rope of mindfulness, and if it cannot stay there, it is pricked with the hook of introspection and gradually brought under control. In Essence of the Middle Way it says:

The erring elephant of the mind Is firmly tied with the rope of mindfulness To a stable pillar, the object, and Gradually ruled with the hook of intelligence.

And in Stages of Meditation II:

With the rope of mindfulness and introspection, the elephant of the mind should be tied to that very tree trunk of the object. (Page 213)11

The wild elephant is an analogy of one’s unsubdued and untamed mind. In order

to tame a wild elephant, one ties it with rope to a sturdy pillar. The sturdy pillar is an analogy of our object of meditation. Tying the wild elephant with rope to the sturdy pillar is an analogy of keeping our

mental attention focussed continuously on the object of meditation with mindfulness.

We need to tame our untamed mind in the way a wild elephant is tamed. As

9 Tib. bsten, usually translated here as “rely on” or “attend to.” 10 Ibid., 49. 11 Ibid., 49-50.


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mindfulness apprehends its object with an aspect of ascertainment, there must be some force behind its manner of apprehending its object. Otherwise, one would develop a flawed concentration.

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A8 How meditative stabil ization becomes faulty without a firm mode of apprehension of the ascertaining consciousness

It is said that meditative stabilization is accomplished in dependence on mindfulness and that, like a rope, mindfulness continuously ties the mind to the object. Therefore the principal method for fostering

12the accomplishment of meditative stabilization

is that of sustaining mindfulness. Yet mindfulness has a mode of apprehension with an aspect of ascertainment. So when you foster meditative stabilization and place the mind without a firm mode of apprehension of the ascertaining consciousness, you gain the clarity factor of mental limpidity, but the clarity factor of stark intensity of the ascertaining consciousness does not emerge. As a result, powerful mindfulness does not arise, and since subtle laxity is not stopped either, the meditative stabilization becomes faulty. (Pages 213-214)13

As much as we need mindfulness, that mindfulness must also be strong and powerful. There must be an intensity underlying the mindfulness, i.e., it must possess strength and power. When mindfulness lacks intensity and strength, it will not be able to check subtle laxity. When subtle laxity is unchecked, only a flawed concentration will ensue. Here it is saying that just having mindfulness alone is not enough. It is the quality of that mindfulness that is important. There must be some power behind that mindfulness. It also says here that mindfulness has a way of apprehending its object “with an aspect of ascertainment.” This is important because you may have mindfulness but when the way your mindfulness apprehends its object is not intense—“without a firm mode of apprehension of the ascertaining consciousness”—you may experience clarity of the object but it will not be able to check subtle laxity. When you cannot check subtle laxity, you will not develop perfect concentration.

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A9 Even someone wishing to achieve calm abiding by placing the mind without thinking of anything must generate the power of mindfulness [260]

Even someone who sustains mere non-conceptuality of the mind without placing it on any other basis of observation such as a deity’s body, should remind himself “I will place the mind without thinking of any object whatsoever” and then prevent the mind from scattering and being distracted. Since non-distraction is also synonymous with mindfulness that does not forget the object, he does not deviate from the above method of sustaining mindfulness. Therefore, someone who meditates in this manner also applies the mindfulness that reveals the power of the ascertaining consciousness. (Page 214)14

12 Tib. skyong tshul, usually translated here as “way to sustain.” 13 Ibid., 50. 14 Ibid.


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ELIMINATING FAULTY APPROACHES First we identify what are the misconceptions and then we eliminate them.

1 Identifying a misconception that should be eliminated

There is the following kind of misconception: “When the mind is roused as explained above, held tight, and placed on the object non-conceptually, there is no laxity, but excitement predominates. I can see that I will not thereby gain the capacity

15 for a

continuous stability factor. However, with my lofty awareness lowered, by loosening my tight grip on it a lot, I see the stability factor rise quickly. This is an excellent method.” A lot of people think so and expound: “Best meditation during best relaxation.”

2 Its elimination

However, this position fails to distinguish between the occurrence of laxity and the occurrence of meditation. As explained earlier, faultless meditative stabilization requires two features, and the stability factor of the non-conceptual mind by itself is not enough. If you think that “In such a case, when the mind has become confused and there is darkness, this is laxity, whereas otherwise it is faultless meditative stabilization because there is the clarity factor of mental limpidity,” apparently, you fail to distinguish between lethargy and laxity. These will be explained below. (Page 214)16

(Note: Alternative translation for this section from the Lam Rim Chen Mo, pages 50-51.

Wrong position: If you set your consciousness at a high level as you have explained above and then tightly stabilize it without discursiveness, there will indeed not be even the slightest fault of laxity. However, since this increases excitement, you will see that you cannot prolong stability, and your elevated consciousness is brought down. As you will see that relaxing a well-tightened mind quickly leads to stability, this technique is a great personal instruction.

Reply: With a sense of assurance, these words proclaim in a loud voice, "Good relaxation is good meditation." Yet, they fail to differentiate laxity and meditation. Thus, as I explained above, flawless concentration must have two features; the firm stability of non-discursive attention does not alone suffice.”

Wrong position: At that time, laxity is when your mind darkens and becomes clouded; without this, your mind has a limpid clarity, so your concentration is flawless.)

Reply: As this statement does not differentiate lethargy and laxity, I will elaborate on them later.)

As I mentioned earlier, during the time when there is still subtle laxity, there is the

15 Tib. thub pa 16 Ibid., 50-51.


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factor of stability and the factor of clarity. But flawless concentration has vivid intensity, not just the factor of stability and clarity. Vivid intensity must be present. Therefore you cannot differentiate a flawed concentration and a flawless concentration by simply seeing whether both the factor of stability and clarity are present or not. There are people who say, “When your concentration possesses both clarity and stability and your mind is relaxed, you can just stay in that relaxed state.” For them, there is no force or intensity behind their manner of apprehending the object although the factor of clarity and factor of stability are there. They think that is concentration. They say, “You can relax in that state.” Once you relax in this state, you can do so for a long time. They say that this is good meditation. Lama Tsongkhapa says, “This is incorrect because in order for it to be actual concentration, besides clarity and stability, there must be intensity behind that awareness. There must be intense clarity in the manner of apprehending the object.” From this you can see that perfect concentration consists of not only clarity and stability but it must also be an energetic and alert mind. There is intensity in the way the object is apprehended. When you possess such concentration, your mind will continue to develop and grow in strength. When there is no intensity in your apprehension of the object, even though you may have clarity and stability, the mind will not develop. Khen Rinpoche: Too much talking? Sometimes when I talk too much, nothing goes inside. But if I don’t talk, I cannot finish all this.

~~~~~~~~~~ Question: “Some claim that a mind resting in a non-discursive state without vivid intensity is serenity, while such a mind with vivid intensity is insight.” (LRCM, 18)17 What is the meaning of vivid intensity18 here? Answer: Vivid intensity (or intense clarity) is talking about the energy of the mind. There is this force, energy or strength behind its way of apprehending its object. When there is vivid intensity, not only does the object appear clearly but the perceiving mind is also very clear. An analogy of holding a cup is given to illustrate such vivid intensity. You hold a cup in your hand. You can hold it with the appropriate tightness or you could hold it in a relaxed manner. Likewise the mind is apprehending the object of meditation. There must be a force and energy behind the way the mind is apprehending its object.

Question: I refer to the following passage from the text:

2B4B-2A2C-2C3A-3C2B-6A2B-2B1B-2A8 How meditative stabil ization becomes faulty without a firm mode of apprehension of the ascertaining consciousness

It is said that meditative stabilization is accomplished in dependence on mindfulness and that, like a rope, mindfulness

17 “The assertion by some that the mind abiding non-conceptually without an intense clarity factor is calm abiding, whereas that with an intense clarity factor is special insight, …” (MLLR, 200). 18 Vivid intensity is translated as intense clarity in the MLLR.


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continuously ties the mind to the object. Therefore the principal method for fostering

19the accomplishment of meditative stabilization

is that of sustaining mindfulness. Yet mindfulness has a mode of apprehension with an aspect of ascertainment. So when you foster meditative stabilization and place the mind without a firm mode of apprehension of the ascertaining consciousness, you gain the clarity factor of mental limpidity, but the clarity factor of stark intensity of the ascertaining consciousness does not emerge. As a result, powerful mindfulness does not arise, and since subtle laxity is not stopped either, the meditative stabilization becomes faulty. (Pages 213-214)20

What causes “the clarity factor of stark intensity of the ascertaining consciousness” to arise so that subtle laxity can be stopped? Does powerful mindfulness have something to do with this? Answer: In the first place, you must have an idea of what subtle laxity is. Subtle laxity is present in the mind possessing stability and clarity but there is no force, energy or strength behind the mind’s manner of apprehending the object. So you must tighten that manner of apprehending the object. Even though you may have mindfulness but when mindfulness is not strong, you cannot tighten the manner of apprehending the object. In order to tighten the manner of apprehending the object, first you must strengthen your mindfulness to give it more power and force. It is like the example I gave earlier about holding a cup in your hand. You can hold it tightly or you can hold it in a relaxed manner. You do not have to grasp the cup firmly but it is still sitting in your hand. Questions: Does one abandon the two obstacles in this sequence: first you abandon coarse excitement, followed by subtle excitement, coarse laxity and subtle laxity? What is the reason for saying that when one is under the influence of subtle laxity, one’s mental power and memory will deteriorate over time? Once the antidote to laziness is attained, one has pliancy. This means that at this stage of developing our mindfulness and introspection to abandon excitement and laxity, one also has pliancy. What is the difference between this pliancy and the pliancy that one attains after equanimity? Khen Rinpoche: I will answer these in the next lesson. Interpreted by Ven. Tenzin Gyurme; transcribed by Phuah Soon Ek, Patricia Lee and Julia Koh; edited by Cecilia Tsong.

19 Tib. skyong tshul, usually translated here as “way to sustain.” 20 Ibid., 50.

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