Hạnh phúc chân thật là sự yên vui, thanh thản mà mỗi chúng ta có thể đạt đến bất chấp những khó khăn hay nghịch cảnh. Tủ sách Rộng Mở Tâm Hồn
Chúng ta có lỗi về những điều tốt mà ta đã không làm. (Every man is guilty of all the good he did not do.)Voltaire
Để chế ngự bản thân, ta sử dụng khối óc; để chế ngự người khác, hãy sử dụng trái tim. (To handle yourself, use your head; to handle others, use your heart. )Donald A. Laird
Người có trí luôn thận trọng trong cả ý nghĩ, lời nói cũng như việc làm. Kinh Pháp cú
Hãy sống như thể bạn chỉ còn một ngày để sống và học hỏi như thể bạn sẽ không bao giờ chết. (Live as if you were to die tomorrow. Learn as if you were to live forever. )Mahatma Gandhi
Cuộc sống không phải là vấn đề bất ổn cần giải quyết, mà là một thực tiễn để trải nghiệm. (Life is not a problem to be solved, but a reality to be experienced.)Soren Kierkegaard
Bằng bạo lực, bạn có thể giải quyết được một vấn đề, nhưng đồng thời bạn đang gieo các hạt giống bạo lực khác.Đức Đạt-lai Lạt-ma XIV
Một người sáng tạo được thôi thúc bởi khát khao đạt đến thành công, không phải bởi mong muốn đánh bại người khác. (A creative man is motivated by the desire to achieve, not by the desire to beat others.)Ayn Rand
Cuộc sống xem như chấm dứt vào ngày mà chúng ta bắt đầu im lặng trước những điều đáng nói. (Our lives begin to end the day we become silent about things that matter. )Martin Luther King Jr.
Mỗi ngày khi thức dậy, hãy nghĩ rằng hôm nay ta may mắn còn được sống. Ta có cuộc sống con người quý giá nên sẽ không phí phạm cuộc sống này.Đức Đạt-lai Lạt-ma XIV
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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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ...
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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... ... ...