{"LSI_no":"38","LSI_no_formatted":"0038","LSI_title":"0038\u3000\u8af8\u5927\u6559\u5178\u4e2d\u7684\u4fee\u5b9a\u65b9\u6cd5\uff08\u4e00\uff09","LSI_videoURL":"https:\/\/www.youtube.com\/watch?v=ch3eLP9yfTc","LSI_video_intro_offset":"16","LSI_LGL":{"3":{"LGL_id":"3","LGL_code":"en-CA","LGL_name":"EN","LSIL_title":"How the Classic Texts Teach Meditative Concentration (I)","LSIL_datetimeUpdatedLocal":"2022-02-17 13:10:21","LSIL_datetimeUpdatedLocal_formatted":"Thu, 17 Feb 2022 13:10:21","LSIL_mainArticle":"

00:00<\/a><\/p>\r\n

Hello, everyone! I am very happy that it is time for us to study the Great Treatise <\/em>together again. Have you been well over the past week? Last time, we finished studying the section on the \"meditative posture,\" which is mainly about the eight-point posture of Vairochana Buddha. Today, we will continue learning. Please open the Great Treatise<\/em>, to volume 3, the bottom of page 31. Let's look at the text: 00:40<\/a><\/p>\r\n

How to Develop Concentration, As Explained by Distinguishing the Middle from the Extremes<\/em> and by Geshe Lak-sor-wa<\/h2>\r\n
(b\") The meditative process<\/strong><\/div>\r\n
Broadly speaking, the 'stages of the path' tradition indicates that you achieve serenity by means of the eight antidotes which eliminate the five faults, as listed in Maitreya's Distinguishing the Middle from the Extremes<\/em>. Personal instructions passed down from Geshe Lak-sor-wa explain that in addition to that you have to achieve serenity through the six powers, the four types of attention, and the nine mental states which Asanga's Shravaka Levels <\/em>explains. 01:09<\/a><\/div>\r\n

In terms of the actual meditation process, most compositions on the stages of the path follow the perspective explained in Distinguishing the Middle from the Extremes<\/em>, which is through the eight antidotes that eliminate the five faults. Distinguishing the Middle from the Extremes <\/em>is one of the five major teachings that most venerated Maitreya gave to Asanga Bodhisattva\u2014known as the five major treatises of Maitreya. This treatise mentions something called the \"eight antidotes\". What are the eight antidotes? They are eight remedies for something. What are these eight remedies used for? They are meant to eliminate five kinds of faults that arise in the process of cultivating concentration\u2014five faults. So then, what are the five faults? They are: laziness\u2014laziness\u2014forgetting the instructions, laxity and excitement, non-application, and application. To eliminate these five faults, one should practice the eight antidotes. The eight antidotes are: confidence, yearning, effort, pliancy, mindfulness, vigilance, intention for application, and equanimity. 02:35<\/a><\/p>\r\n

What is the first fault for the antidotes to clear away? It is laziness. It is remedied by confidence, yearning, effort, and pliancy, so the first four antidotes all target the first fault. Do you see that this is four against one? It should be a sure win! And then, the second fault is forgetting the instructions. One forgets! What can we remedy this with? It is with mindfulness. 03:08<\/a><\/p>\r\n

The third fault is laxity and excitement\u2014mental laxity and excitement. What is their remedy? It is vigilance. Why are laxity and excitement remedied by vigilance? It is because when some people fall into mental laxity, they don't know it. They also do not notice when their mind has wandered off from the virtuous object of meditation. Therefore, when practicing concentration, we have to train our vigilance. We need to recognize when our mind is drifting off, or when our mental grasp of an object is dwindling in strength and becoming a little loose; or when our mind is not as engaged as before even if the object is still there\u2014this is where problems begin. Therefore, to counter laxity and excitement with vigilance is very much necessary because laxity and excitement make it impossible to achieve meditative concentration. 03:59<\/a><\/p>\r\n

The fourth fault is non-application or lack of effort. It is remedied by the intent for application. The fifth fault is application, which is remedied by abiding in equanimity. For more about these topics, we will learn about them in detail in the future. Today, we will only introduce them in brief. 04:20<\/a><\/p>\r\n

Many instructions passed down from Geshe Lak-sor-wa say in addition to this, that one must cultivate through what is taught in the Shravaka Levels<\/em>\u2014the \"six powers,\" \"four kinds of attention,\" and \"nine mental states.\" Regarding Geshe Lak-sor-wa, he is one of the main disciples of the eminent translator Nag-tso. Master Nag-tso is the author of the Eighty Verses of Praise for Master Atisha<\/em>. For a long time, he was Master Atisha's translator. Geshe Lak-sor-wa was an erudite scholar versed in the five areas of knowledge. He studied under many teachers in the Ka-dam-pa tradition[1]<\/sup><\/a>. He sought to receive the lineage teachings of Master Atisha, so he went to study under Master Nag-tso, who bestowed him with many teachings of both sutra and tantra, and told him about the life and deeds of Master Atisha. Later on, Geshe Lak-sor-wa's students would record these teachings in text form. 05:16<\/a><\/p>\r\n

So, in the instructions passed down from Geshe Lak-sor-wa, it is said that one must apply the six powers, four kinds of attention, and nine mental states while practicing. What are all these respectively? First, let's look at the six powers. For the six powers, can you guess what the first one is? Surprisingly, it is actually the \"power of hearing\"! Yes, it is hearing, as in hearing the teachings\u2014the power of hearing. What is the second power, then? After the first one, I wonder if you guessed the second one right. It is the \"power of contemplation\", or \"reflection.\" After hearing and contemplating, what power comes next? Let's think further\u2014Oh, it is the \"power of recollection,\" or \"mindfulness.\" Then are the powers of \"vigilance,\" \"joyous perseverance,\" and \"conditioning,\" or, \"familiarization.\" Let me repeat: the powers of hearing, contemplation, recollection or mindfulness, vigilance, joyous perseverance, and conditioning\u2014six of them. What are they? They are the six powers. 06:12<\/a><\/p>\r\n

Next are the four types of attention: \"tight focus,\" \"intermittent focus,\" \"uninterrupted focus,\" and \"spontaneous focus.\" These are the four types of attention, What else are there? The nine mental states\u2014What are the nine mental states? They are \"mental placement,\" \"continuous placement,\" \"patched placement,\" \"close placement,\" \"taming,\" \"pacification,\" \"complete pacification,\" \"one-pointed attention,\" and \"balanced placement.\" Regarding the six powers, four attentions, and nine mental states, once we reach those later sections, we will learn about each of them in detail. Now, let's continue reading: 06:57<\/a><\/p>\r\n

How to Develop Meditative Concentration, As Explained by Master Sha-ra-wa<\/h2>\r\n
The scholar Yon-den-drak says:<\/div>\r\n
The methods of the nine mental states are included in the four attentions. These, and the six faults and the eight applications which are their antidotes are the method [for achieving] all concentrations. This is agreed upon in all teachings about the techniques for meditative stabilization\u2014including those in most sutras, Maitreya's Ornament of the Mahayana Sutras <\/em>and Distinguishing the Middle from the Extremes<\/em>. Asanga's texts on the levels, and Kamalashila's three Stages of Meditation<\/em>. Those who first have the preconditions for concentration will definitely attain concentration if they use these methods to work at it. Nowadays, supposedly profound oral traditions on meditative stabilization lack even the names of these techniques. The classic texts do not indicate that you will achieve concentration without the preconditions for concentration and these techniques, even if you work at it for a long time.<\/div>\r\n
This is stated in his text on the stages of the path;. 07:53<\/a><\/div>\r\n

This great scholar by the name of Yon-den-drak\u2014or \"Renown of Good Qualities\"\u2014is a teacher we are familiar with. This is actually Master Sha-ra-wa.[2]<\/sup><\/a> In his own Stages of the Path<\/em>\u2014or Lamrim<\/em>[3]<\/sup><\/a>\u2014he teaches about the four kinds of attention as encompassing the methods for the nine mental states; as well as the six faults and their eight antidotes. In many great classic texts, such as the Ornament of the Mahayana Sutras<\/em>, Distinguishing the Middle from the Extremes<\/em>, as well as Sage Asanga's Levels of Yogic Deeds<\/em>, Master Kamalashila's three Stages of Meditation<\/em>, and so on, all these teachings which explain the methods for practicing meditative stabilization teach the four attentions, nine mental states, and eight antidotes as the method for all meditative concentration. Here, for the \"six faults\" mentioned, do you remember what the faults are? They are laziness, forgetting the object of meditation[4]<\/sup><\/a>, mental laxity, excitement, non-application, and application. If we treat laxity and excitement as one fault, then these become the \"five faults\" discussed earlier in Distinguishing the Middle from the Extremes<\/em>. Whether \"five faults\" or \"six faults,\" they only differ in terms of how the faults are grouped, but the actual contents are identical. 09:08<\/a><\/p>\r\n

It says here that if one first abides in the preconditions for concentration, and then diligently practices with these methods above\u2014note this!\u2014one \"will definitely attain concentration.\" Let me say it again: If one first abides in the preconditions for concentration, and then diligently practices with these methods above, one \"will definitely attain concentration\"! This part once again emphasizes the importance of the preconditions. Then, the passage says that there are many contemporary instructions on meditative stabilization which are said to be very profound, but which do not even mention the names of those methods. If one does not meet the preconditions for serenity, and does not have these methods, then even if one spends significant time and effort meditating and cultivating, we still cannot say that one will achieve concentration! 10:08<\/a><\/p>\r\n

After citing Master Yon-den-drak's Stages of the Path, he then says: 10:14<\/a><\/p>\r\n

It speaks with uncontaminated certainty about how the classic texts present the way to achieve concentration. 10:20<\/a><\/div>\r\n

This says: what Master Sha-ra-wa says here are words that reflect an uncontaminated final understanding of how the great classic texts teach the methods to cultivate meditative concentration, so it is a pure, uncontaminated instruction, something that we can safely rely on as we cultivate meditative concentration. 10:40<\/a><\/p>\r\n

Do you see that Master Tsong-kha-pa is once again helping us determine the correct preconditions and methods for cultivating meditative concentration? For methods of practice that lack a basis in the lineage teachings, no matter how wonderful and awe-inspiring they may sound\u2014without support from the scriptural sources\u2014they cannot be relied upon. All in all, if we can obtain the authentic perspectives contained in the great classic texts about meditative concentration, fulfill the preconditions for serenity, and follow their methods in our practice, we will definitely achieve great meditative concentration! And this is what we are doing now: listening to the authentic lineage teachings; so, let us all make an aspiration to achieve this wonderful meditative concentration! Thank you, everyone! 11:32<\/a><\/p>\r\n

Reference: The Great Treatise <\/em>Passage Studied<\/h2>\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n
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Tibetan text, <\/strong>w\/ rough lit. interpretation<\/p>\r\n

[N]: Master Nga-wang Rab-ten\u2019s annotation<\/span><\/p>\r\n<\/td>\r\n

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Chinese text, <\/strong>w\/ rough lit. interpretation<\/p>\r\n<\/td>\r\n<\/tr>\r\n<\/thead>\r\n

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~~~~~~~~~~~<\/p>\r\n<\/td>\r\n

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~~~~~~~~~~~<\/p>\r\n<\/td>\r\n<\/tr>\r\n

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\u0f0d\u0f56\u0f66\u0f92\u0f7c\u0f58\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f54\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f54\u0f0b\u0f53\u0f72\u0f0d<\/p>\r\n

Speaking\/Explaining of the stages\/sequence\/order of cultivation\/practice\/meditation itself:<\/p>\r\n<\/td>\r\n

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\u7b2c\u4e8c\u3001\u6b63\u91cb\u4fee\u7fd2\u4e4b\u6b21\u7b2c\u8005\uff1a<\/p>\r\n

Second, actually explaining the stages\/sequence\/order of cultivation\/practice (and training\/familiarization):<\/p>\r\n<\/td>\r\n<\/tr>\r\n

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[N]\u0f56\u0f66\u0f92\u0f7c\u0f58\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f54\u0f0b\u0f63\u0f0b\u0f62\u0f97\u0f7a\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f5e\u0f63\u0f0b\u0f53\u0f66\u0f0d \u0f40\u0fb3\u0f74\u0f0b\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f50\u0f7c\u0f42\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f42\u0f49\u0f72\u0f66\u0f0b\u0f53\u0f66\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f56\u0f5e\u0f72\u0f53\u0f0b\u0f51\u0f74\u0f0d \u0f63\u0f7a\u0f42\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f63\u0f58\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f5e\u0f7a\u0f66\u0f0b\u0f66\u0f7c\u0f42\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f9f\u0f62\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f46\u0f74\u0f56\u0f0b\u0f63\u0f58\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f54\u0f0b\u0f60\u0f51\u0f72\u0f62\u0f0b\u0f63\u0fb7\u0f42\u0f0b\u0f58\u0f50\u0f7c\u0f44\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f58\u0f7c\u0f60\u0f72\u0f0b\u0f66\u0f90\u0f56\u0f66\u0f0b\u0f66\u0f74\u0f0b\u0f58\u0f42\u0f7c\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f40\u0fb3\u0f74\u0f0b\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f63\u0f74\u0f42\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f0d \u0f51\u0f7a\u0f0b\u0f58\u0f0b\u0f42\u0f4f\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f62\u0f92\u0fb1\u0f0b\u0f46\u0f7a\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f63\u0f58\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f60\u0f55\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f50\u0f7c\u0f42\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f63\u0f74\u0f42\u0f66\u0f0b\u0f56\u0fb1\u0f44\u0f0b\u0f66\u0f0b\u0f66\u0f7c\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f56\u0f66\u0fb2\u0f44\u0f0b\u0f56\u0f62\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f45\u0f72\u0f44\u0f0b\u0f0d \u0f66\u0f90\u0f56\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f62\u0f0b\u0f53\u0f72\u0f0b\u0f51\u0f56\u0f74\u0f66\u0f0b\u0f58\u0f50\u0f60\u0f0b\u0f63\u0f66\u0f0b\u0f60\u0f56\u0fb1\u0f74\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f49\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f94\u0f0b\u0f66\u0fa4\u0f7c\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f5a\u0f74\u0f63\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f49\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f56\u0f66\u0fb2\u0f44\u0f66\u0f0b\u0f53\u0f66\u0f0d \u0f51\u0f7a\u0f0b\u0f63\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f51\u0f42\u0f74\u0f0b\u0f5a\u0f44\u0f0b\u0f63\u0f74\u0f42\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f0d \u0f51\u0f42\u0f74\u0f0b\u0f54\u0f7c\u0f0b\u0f51\u0f7a\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f56\u0f5e\u0f72\u0f62\u0f0b\u0f60\u0f51\u0f74\u0f0b\u0f63\u0f74\u0f42\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f66\u0f9f\u0f7c\u0f56\u0f66\u0f0b\u0f51\u0fb2\u0f74\u0f42\u0f0b\u0f42\u0f72\u0f66\u0f0b\u0f60\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f63\u0f74\u0f42\u0f66\u0f0b\u0f66\u0f7c\u0f42\u0f66\u0f0b\u0f60\u0f46\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f58\u0f5b\u0f51\u0f0b\u0f54\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f53\u0f7c\u0f0d\u00a0 \u0f0d<\/span><\/p>\r\n

[N]Regarding the stages\/sequence\/order of cultivation\/practice, like it is said from the master[ie. <\/em>Master Tsong-kha-pa]\u2019s countenance\/words: \u201cof the path of enlightenment, well transmitted from Nagarjuna and Asanga,\u201d and so on, for this stage(s)\/sequence\/order of the path to enlightenment, at the time\/chapter(s) of great superior insight the protector Nagarjuna\u2019s system, and other than that the paths of the vast the exalted Asanga\u2019s system, texts such as the Bodhisattva Grounds and so on, are held up(right) as the main post\/stem; in addition, for this time\/occasion\/context\/chapter, the way\/manner of cultivating\/practicing calm abiding by way of the eight compositional activities that eliminate the five faults\/dangers is held up(right) as the main post\/stem; and to that, the method(s) of completing the nine methods of mental\/mind abiding, the system of collecting\/subsuming those nine in the four mental engagements [or: attentions], and the system of achievement by the six powers and so on, as emerging from Middle and Sides<\/em>, are taught\/explained.<\/span><\/p>\r\n<\/td>\r\n<\/tr>\r\n

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\u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f55\u0f63\u0f0b\u0f58\u0f7c\u0f0b\u0f46\u0f7a\u0f62\u0f0b\u0f51\u0f56\u0f74\u0f66\u0f0b\u0f58\u0f50\u0f60\u0f0b\u0f53\u0f66\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b<\/strong>\u0f49\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f63\u0f94\u0f0b\u0f66\u0fa4\u0f7c\u0f44\u0f0b\u0f56\u0f60\u0f72\u0f0b\u0f60\u0f51\u0f74\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f92\u0f7c\u0f0b\u0f53\u0f66\u0f0b\u0f5e\u0f72\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f54\u0f62\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f63\u0f0d<\/p>\r\n

In most of Stages of the Path<\/em>, it says to achieve calm abiding by way of the eight compositional activities that eliminate the five faults\/dangers said from Middle and Sides<\/em>; meanwhile,<\/p>\r\n<\/td>\r\n

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\u8af8\u300a\u9053\u6b21\u7b2c\u300b\u591a\u4f9d<\/strong>\u300a\u8fa8\u4e2d\u908a\u8ad6\u300b\u6240\u8aaa\uff0c\u7531\u516b\u65b7\u884c\u65b7\u4e94\u904e\u5931\uff0c\u4fee\u5962\u6469\u4ed6\u3002<\/p>\r\n

The Stages of the Path<\/em> mostly\/largely rely on<\/strong> what the Treatise of Distinguishing the Middle and Sides<\/em> says\u2014eliminating the five faults\/errors with the eight severing actions\/practices, to cultivate\/practice shamatha.<\/p>\r\n<\/td>\r\n<\/tr>\r\n

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\u0f51\u0f42\u0f7a\u0f0b\u0f56\u0f64\u0f7a\u0f66\u0f0b\u0f63\u0f42\u0f0b\u0f66\u0f7c\u0f62\u0f0b\u0f56\u0f0b\u0f53\u0f66\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f74\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f42\u0f51\u0f58\u0f66\u0f0b\u0f44\u0f42\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f63\u0f66\u0f0b\u0f51\u0f7a\u0f60\u0f72\u0f0b\u0f66\u0f9f\u0f7a\u0f44\u0f0b\u0f51\u0f74\u0f0b\u0f49\u0f53\u0f0b\u0f66\u0f0b\u0f53\u0f66\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f66\u0f9f\u0f7c\u0f56\u0f66\u0f0b\u0f51\u0fb2\u0f74\u0f42\u0f0b\u0f51\u0f44\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f56\u0f5e\u0f72\u0f0b\u0f51\u0f44\u0f0b\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f51\u0f42\u0f74\u0f66\u0f0b\u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f51\u0f42\u0f7c\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f56\u0f64\u0f51\u0f0b\u0f45\u0f72\u0f44\u0f0c\u0f0d<\/p>\r\n

from the instructions transmitted from Geshe Lak-sor-wa it is said that based on that, it is necessary to achieve [it] by the six powers\/strengths, four mental engagements [or.<\/em> attentions], and nine minds; and,<\/p>\r\n<\/td>\r\n

\r\n

\u5584\u77e5\u8b58\u62c9\u68ad\u74e6\u6240\u50b3\u4e4b\u6559\u6388\uff0c\u8b02\u65bc\u5f7c\u4e0a\u9808\u52a0\u300a\u8072\u805e\u5730\u300b\u6240\u8aaa\u516d\u529b\u3001\u56db\u7a2e\u4f5c\u610f\u53ca\u4e5d\u4f4f\u5fc3\u800c\u4fee\u3002<\/p>\r\n

Instruction(s) transmitted from virtuous teacher La-so-wa [Ch:<\/em> la1 so3 wa3] says that upon that, one should cultivate\/practice by adding the six powers\/strengths, four kinds of mental engagements [or<\/em>: attentions], and nine abiding minds as said by Shravaka Grounds<\/em>.<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

~~~~~~~~~~~<\/p>\r\n<\/td>\r\n

\r\n

~~~~~~~~~~~<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

\u0f58\u0f41\u0f66\u0f0b\u0f54\u0f0b[N]\u0f46\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f64\u0f0b\u0f62\u0f0b\u0f56\u0f0b<\/span>\u0f61\u0f7c\u0f53\u0f0b\u0f4f\u0f53\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f66\u0f0b\u0f53\u0f72\u0f0d<\/p>\r\n

the [N]great<\/span> proficient one Sha-ra-wa<\/span> Yon-ten-drak teaches\/explains[2] in his own Stages of the Path<\/em>[1],<\/strong><\/p>\r\n<\/td>\r\n

\r\n

\u5fb7\u7a31\u5927\u5e2b\u65bc\u81ea\u300a\u9053\u6b21\u7b2c\u300b<\/strong>[1]\u4e91[2]<\/strong>\uff1a<\/p>\r\n

The great master De-cheng [Ch<\/em>: de2 cheng1; lit.<\/em> Virtue(-ous)\/Noble(ness)-Renown] says[2] in his own Stages of the Path<\/em>[1]<\/strong>:<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

\u0f66\u0f7a\u0f58\u0f66\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f60\u0f72\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f51\u0f42\u0f74\u0f0b\u0f61\u0f72\u0f51\u0f0b\u0f63\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f54\u0f0b\u0f56\u0f5e\u0f72\u0f62\u0f0b\u0f56\u0f66\u0fa1\u0f74\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0c\u0f0d \u0f49\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0fb2\u0f74\u0f42\u0f0b\u0f51\u0f44\u0f0b\u0f51\u0f7a\u0f60\u0f72\u0f0b\u0f42\u0f49\u0f7a\u0f53\u0f0b\u0f54\u0f7c\u0f0b\u0f60\u0f51\u0f74\u0f0b\u0f56\u0fb1\u0f7a\u0f51\u0f0b\u0f56\u0f62\u0f92\u0fb1\u0f51\u0f0b\u0f54\u0f7c\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f61\u0f72\u0f53\u0f0b\u0f54\u0f62\u0f0d<\/p>\r\n

\u0f58\u0f51\u0f7c\u0f0b\u0f66\u0fa1\u0f7a\u0f0b\u0f51\u0f74\u0f0b\u0f58\u0f0b\u0f51\u0f44\u0f0b\u0f58\u0f51\u0f7c\u0f0b\u0f66\u0fa1\u0f7a\u0f0b\u0f62\u0f92\u0fb1\u0f53\u0f0b\u0f51\u0f44\u0f0b\u0f51\u0f56\u0f74\u0f66\u0f0b\u0f58\u0f50\u0f60\u0f0b\u0f51\u0f44\u0f0b\u0f60\u0f55\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f50\u0f7c\u0f42\u0f66\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f66\u0f0b\u0f66\u0fa1\u0f7a\u0f0b\u0f51\u0f44\u0f0b\u0f51\u0f56\u0f74\u0f0b\u0f58\u0f0b\u0f66\u0f92\u0f7c\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f42\u0f66\u0f74\u0f58\u0f0b\u0f63\u0f0b\u0f66\u0f7c\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f56\u0f66\u0f58\u0f0b\u0f42\u0f4f\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f66\u0f9f\u0f7c\u0f53\u0f0b\u0f54\u0f0b\u0f50\u0f58\u0f66\u0f0b\u0f45\u0f51\u0f0b\u0f63\u0f66\u0f0b\u0f58\u0f50\u0f74\u0f53\u0f0b\u0f54\u0f62\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f4f\u0f7a\u0f0d \u0f51\u0f44\u0f0b\u0f54\u0f7c\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f5a\u0f7c\u0f42\u0f66\u0f0b\u0f63\u0f0b\u0f42\u0f53\u0f66\u0f0b\u0f54\u0f66\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f51\u0f42\u0f0b\u0f42\u0f72\u0f66\u0f0b\u0f60\u0f56\u0f51\u0f0b\u0f53\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f50\u0f7c\u0f56\u0f0b\u0f54\u0f62\u0f0b\u0f60\u0f42\u0fb1\u0f74\u0f62\u0f0b\u0f62\u0f7c\u0f0d \u0f0d\u0f51\u0f7a\u0f44\u0f0b\u0f66\u0f44\u0f0b\u0f56\u0f66\u0f58\u0f0b\u0f42\u0f4f\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f58\u0f53\u0f0b\u0f44\u0f42\u0f0b\u0f5f\u0f56\u0f0b\u0f54\u0f62\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b\u0f54\u0f0b\u0f51\u0f42\u0f0b\u0f63\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f51\u0f42\u0f0b\u0f42\u0f72\u0f0b\u0f58\u0f72\u0f44\u0f0b\u0f59\u0f58\u0f0b\u0f61\u0f44\u0f0b\u0f58\u0f72\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f66\u0f9f\u0f7a\u0f0d \u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f42\u0fb1\u0f72\u0f0b\u0f5a\u0f7c\u0f42\u0f66\u0f0b\u0f51\u0f44\u0f0b\u0f58\u0f72\u0f0b\u0f63\u0fa1\u0f53\u0f0b\u0f54\u0f0b\u0f51\u0f44\u0f0b\u0f50\u0f56\u0f66\u0f0b\u0f60\u0f51\u0f72\u0f0b\u0f51\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b\u0f54\u0f62\u0f0b\u0f53\u0f72\u0f0b\u0f61\u0f74\u0f53\u0f0b\u0f62\u0f72\u0f44\u0f0b\u0f54\u0f7c\u0f62\u0f0b\u0f60\u0f56\u0f51\u0f0b\u0f40\u0fb1\u0f44\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f60\u0f42\u0fb2\u0f74\u0f56\u0f0b\u0f54\u0f62\u0f0b\u0f58\u0f0b\u0f42\u0f66\u0f74\u0f44\u0f66\u0f0b\u0f66\u0f7c\u0f0b\u0f5e\u0f7a\u0f66\u0f0b<\/p>\r\n

\u201cThe nine methods of mind abiding are\/as gathered\/collected into the four mental engagements [or.<\/em> attentions]; and this\u2014the six faults\/dangers and their antidote(s) the eight compositional activities [or<\/em>: their eight countering compositional activities]\u2014are the method of all meditative concentration; meanwhile from all the teachings\/showings of meditative stabilization of many scripture( text)s, the Scripture(s)-Ornament<\/em>, Middle and Sides<\/em>, exalted Asanga\u2019s Five Texts on the Grounds, the three Middle-Way\/Middle Way Stages of Cultivation\/Practice<\/em>, and so on, it is said concordantly\/consistently; as, by first abiding in meditative concentration\u2019s collections, if one strives by these methods, one would definitely come to obtain meditative concentration. Nowadays, in some instructions of meditative stabilization known as being deep, the names of these methods do not even appear; meanwhile, not possessing the the collections of meditative concentration and not having [or<\/em>: there not being] these methods, one strives for (a) long duration(s) but is not said to achieve meditative concentration\u201d;<\/p>\r\n<\/td>\r\n

\r\n

\u300c\u56db\u4f5c\u610f\u4e2d\u651d\u4e5d\u7a2e\u4f4f\u5fc3\u65b9\u4fbf\uff0c\u53ca\u516d\u904e\u5931\u3001\u516b\u5c0d\u6cbb\u884c\uff0c\u662f\u70ba\u4e00\u5207\u6b63\u5b9a\u65b9\u4fbf\uff0c\u773e\u591a\u5951\u7d93\u53ca\u300a\u838a\u56b4\u7d93\u8ad6\u300b\u3001\u300a\u8fa8\u4e2d\u908a\u8ad6\u300b\u3001\u7121\u8457\u83e9\u85a9\u300a\u745c\u4f3d\u5e2b\u5730\u8ad6\u300b\u3001\u300a\u4e2d\u89c0\u4fee\u6b21\u300b\u4e09\u7bc7\u7b49\uff0c\u958b\u793a\u4fee\u975c\u616e\u4e4b\u65b9\u4fbf\u4e2d\u4e00\u5207\u7686\u540c\u3002\u82e5\u80fd\u5148\u4f4f\u6b63\u5b9a\u8cc7\u7ce7\uff0c\u4ee5\u6b64\u65b9\u4fbf\u52f5\u529b\u4fee\u7fd2\uff0c\u6c7a\u5b9a\u80fd\u5f97\u5999\u4e09\u6469\u5730\u3002\u8fd1\u4e16\u50b3\u8aaa\u4fee\u975c\u616e\u4e4b\u751a\u6df1\u6559\u6388\u4e2d\uff0c\u5168\u4e0d\u898b\u6b64\u65b9\u4fbf\u4e4b\u540d\u3002\u82e5\u4e0d\u5177\u8db3\u6b63\u5b9a\u8cc7\u7ce7\u53ca\u7121\u6b64\u65b9\u4fbf\uff0c\u96d6\u9577\u6642\u4fee\uff0c\u4e0d\u8aaa\u80fd\u6210\u7b49\u6301\u3002\u300d<\/p>\r\n

\u201cThe four mental engagements [or<\/em>: attentions] encompass(ing) the nine kinds of mental-abiding methods\/expediences, and as well, the six faults\/errors, eight countering actions\/practices, are the method(s)\/expedience(s) for all proper\/actual stabilization. Many scriptures, as well as Ornament-Scripture Treatise<\/em>, Treatise of Distinguishing the Middle and Sides<\/em>, Asanga Bodhisattva\u2019s Yogi Grounds Treatise<\/em>, the three compositions of Middle View Stages of Cultivation\/Practice<\/em>, and so on, in teaching\/revealing the method(s)\/expedience(s) for cultivating meditative stabilization [lit<\/em>. quiet contemplation], are all the same\/all are the same. If one can first abide in proper\/genuine stabilization\u2019s collections [lit. capital(s)\/resource(s) and provision(s)\/food], using this method\/expedience to strive\/exert and cultivate\/practice (and) familiarize, one is certainly able to obtain wonderful samadhi. In what are known in recent years\/times as very profound instructions of cultivating\/practicing meditative stabilization [lit<\/em>. quiet contemplation], the name of this method\/expedience is not seen at all. If one does not (fully) possess proper\/actual stabilization\u2019s collections [lit.<\/em> capital(s)\/resource(s) and provision(s)\/food] and does not have this method\/expedience, [then] though one cultivates\/practices for a long time, it is not said that one can accomplish equipoise.\u201d<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

\u0f62\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f63\u0f66\u0f0b[1]\u0f60\u0f46\u0f51\u0f0b[2]<\/strong>\u0f51\u0f7a\u0f0d<\/p>\r\n

as<\/p>\r\n<\/td>\r\n

\r\n

\u00a0<\/p>\r\n<\/td>\r\n<\/tr>\r\n

\r\n

\u0f60\u0f51\u0f72\u0f0b\u0f53\u0f72\u0f0b\u0f42\u0f5e\u0f74\u0f44\u0f0b\u0f46\u0f7a\u0f53\u0f0b\u0f58\u0f7c\u0f0b\u0f62\u0fa3\u0f58\u0f66\u0f0b\u0f40\u0fb1\u0f72\u0f0b\u0f4f\u0f72\u0f44\u0f0b\u0f44\u0f7a\u0f0b\u0f60\u0f5b\u0f72\u0f53\u0f0b\u0f56\u0f66\u0f92\u0fb2\u0f74\u0f56\u0f0b\u0f5a\u0f74\u0f63\u0f0b\u0f63\u0f0b\u0f44\u0f7a\u0f66\u0f0b\u0f54\u0f0b\u0f62\u0fa3\u0f58\u0f0b\u0f54\u0f62\u0f0b\u0f51\u0f42\u0f0b\u0f54\u0f0b\u0f62\u0f99\u0f7a\u0f51\u0f0b\u0f54\u0f60\u0f72\u0f0b<\/strong>\u0f42\u0f4f\u0f58\u0f0b\u0f51\u0f74\u0f0b\u0f66\u0fa3\u0f44\u0f0b\u0f44\u0f7c\u0f0b\u0f0d<\/p>\r\n

this is seen (or:<\/em> appears) as the speech that obtains very pure\/complete certainty<\/strong> regarding the way(s)\/manner(s) of achieving meditative concentration of the great texts.<\/p>\r\n<\/td>\r\n

\r\n

\u73fe\u898b\u6b64\u8a9e\u662f\u65bc\u8af8\u5927\u6559\u5178\u4fee\u5b9a\u65b9\u6cd5\uff0c\u5f97\u6e05\u6de8<\/strong>\u89e3\u3002<\/p>\r\n

It is now\/manifestly seen that this speech is one that obtains pure understanding<\/strong> regarding the great teaching texts\u2019 method(s) of cultivating\/practicing stabilization.<\/p>\r\n<\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n

[1]<\/sup><\/a> The Kadampa (\u0f56\u0f40\u0f60\u0f0b\u0f42\u0f51\u0f58\u0f66\u0f0b\u0f54\u0f0b; bka' gdams pa<\/em>) school or tradition refers to the Buddhist tradition that follows Master Atisha and his Lamp for the Path to Enlightenment<\/em>, which teaches the path of inner cultivation and enlightenment in terms of the paths of the persons of the three capacities. In the name \u201cka-dam-pa,\u201d \u201cka\u201d (\u0f56\u0f40\u0f60\u0f0b; bka\u2019<\/em>) means the \u201cwords\u201d of the Buddha, ie. scripture; and \u201cdam\u201d (\u0f42\u0f51\u0f58\u0f66\u0f0b; gdams<\/em>) means \u201cinstruction.\u201d The name \u201cKadampa\u201d thus bears the meaning of taking all the Buddha\u2019s scriptural words as instructions.<\/h6>\r\n
Also refer to note 725 in vol. 3 of the Great Treatise<\/em>, which mentions the major branches of the tradition and some of their early teachers.<\/h6>\r\n
[2]<\/sup><\/a> Master Sha-ra-wa (\u0f64\u0f0b\u0f62\u0f0b\u0f56\u0f0b; sha ra ba<\/em>) (ordination name Yon-den-drak: \u0f61\u0f7c\u0f53\u0f0b\u0f4f\u0f53\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b; Yon ten grags<\/em>), was a second-generation lineage master of the Kadampa school. He lived from 1070~1141 A.D.. This great Bodhisattva took birth in a small village called Rol-po, between Ra-dreng and Ya-tshe to propagate the teachings of the spiritual father and son Master Atisha and Master Drom-don-ba. It is said that at the time of his birth, he stepped on the stone platform upon which his mother had delivered him, and left an imprint in the stone which can still be seen today. He had been gifted since young, and had a kind and compassionate heart. He often thought of a layperson\u2019s home as like a jail, and sought wholeheartedly to live the life of a practicing renunciate.<\/h6>\r\n
At 18 years of age, while his family made arrangements for his marriage, he fled to Long-shod Monastery\u00a0 and ordained as a monk. He was given the monastic name \u201cYon-den-drak.\u201d He learnt closely from Master Jen-nga-wa for 18 years, until Master Jen-nga-wa passed into nirvana. He received Master Bo-do-wa\u2019s teachings which were consolidated from the 6 texts of the Kadampa tradition and contained detailed explanations for every stage of the practice on the path to enlightenment. Master Sha-ra-wa himself also gave teachings by drawing from the Compendium of Scriptures<\/em>, the Precious Garland<\/em>, the Middle Way<\/em>, <\/em>and the three Stages of Meditation<\/em> as instructions for the stages of the path to enlightenment. Through this, he obtained great eloquence in expounding all scriptures, became well versed in the multitudes of tenets of both his own school and the schools of others\u2019, and upheld the scriptural collections and the classic texts of the great trailblazers well in his mind. He taught by way of summarizing all the key points of the scriptures into the stages of the path to enlightenment. As such, Master Tsong-kha-pa praised him as being \u201cunmatched in wisdom.\u201d<\/h6>\r\n
From the age of 36, he diligently propagated the teachings. He had about 2000 to 3000 disciples. Throughout this period, he instructed his students to uphold pristine discipline as a foundation for practice, and from there, to train in the paths of the persons of the three capacities, with relying on the teacher as the root.<\/h6>\r\n
Once, a translator named Pa-tshab was translating the Introduction to the \u201cMiddle Way\u201d<\/em>, and he asked Master Sha-ra-wa to edit his work. Even though Master Sha-ra-wa was not versed in the Sanskrit language, through his exemplary skills in logical reasoning, he was able to accurately determine the Madhyamaka (Middle-way) view, and provided editing suggestions to the translator Pa-tshab based on his reasoning. After receiving these edition suggestions, the translator checked the original Sanskrit text, and found that Master Sha-ra-wa\u2019s editions matched the original Sanskrit excellently. At the time, many people criticized the view of emptiness taught by the translator Pa-tshab as being a nihilistic view, but Master Sha-ra-wa disagreed with these criticisms, instead praising the view taught by the translator Pa-tshab as the true intent of the Prajnaparamita<\/em>. He also sent many young monastics to study the Madhyamaka-Prasangika (Middle Way\u2014Apagotist\/Consequentialist) view from Pa-tshab.<\/h6>\r\n
Master Sha-ra-wa\u2019s compositions include an extensive and an abridged Guidance on the Stages of the Path<\/em>, as well as a verse Biography of the Teacher Bo-do-wa<\/em>.<\/h6>\r\n
Master Sha-ra-wa lived to the age of 72, his main disciples including Masters Che-ka-wa (\u0f60\u0f46\u0f51\u0f0b\u0f41\u0f0b\u0f56\u0f0b; \u2019ched kha ba<\/em>), Tum-ton Lodro-drak (\u0f42\u0f4f\u0f74\u0f58\u0f0b\u0f66\u0f9f\u0f7c\u0f53\u0f0b\u0f56\u0fb3\u0f7c\u0f0b\u0f42\u0fb2\u0f7c\u0f66\u0f0b\u0f42\u0fb2\u0f42\u0f66\u0f0b; gtum ston blo gros grags<\/em>), among others.<\/h6>\r\n
Master Sha-Ra-wa\u2019s text on the stages of the path primarily explicates the content of the paths of the persons of the three capacities, identifying and clarifying the guidance instructions for each, as well as the relevant scriptural bases for these instructions, establishing that all of the Buddha\u2019s teachings can be collected within the paths of the three types of persons.<\/h6>\r\n
(Translated from a part of an annotation in the Chinese text of the Four Interwoven Annotations<\/em>, Vol. 5, p. 114)<\/h6>\r\n
[3]<\/sup><\/a> \"Stages\/Order\/Sequence\/Steps of the path\" is the literal meaning of the familiar Tibetan word \"lamrim\" (\u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b; lam rim<\/em>), which is also how the Great Treatise<\/em> is often referred to. Using this word, the last sentence in the quoted passage from the Great Treatise <\/em>can also be read as: \"This is stated from his own Lamrim<\/em>\" (\u0f62\u0f44\u0f0b\u0f42\u0f72\u0f0b\u0f63\u0f58\u0f0b\u0f62\u0f72\u0f58\u0f0b\u0f63\u0f66\u0f0b\u0f60\u0f46\u0f51\u0f0b; rang gi lam rim las \u2019chad<\/em>).<\/h6>\r\n
[4]<\/sup><\/a> The Great Treatise states the second fault here as \u201cforgetting the instructions,\u201d as seen earlier in this teaching and later on in the Great Treatise itself, whereas Master Sha-ra-wa\u2019s Stages of the Path states it as \u201cforgetting the object of meditation.\u201d Both of these expressions also appear in many other classic texts. While worded differently, the two expressions refer to the same condition in actual meditation.<\/h6>","LSIL_lamrimSection":"

(b\") The meditative process<\/strong><\/p>\r\n

Broadly speaking, the 'stages of the path' tradition indicates that you achieve serenity by means of the eight antidotes which eliminate the five faults, as listed in Maitreya's Distinguishing the Middle from the Extremes<\/em> (Madhyanta-vibhaga). Personal instructions passed down from Geshe Lak-sor-wa (dGe-bshes Lag-sor-ba) explain that in addition to that you have to achieve serenity through the six powers, the four types of attention, and the nine mental states which Asanga's Shravaka Levels<\/em> explains. The scholar Yon-den-drak (Yon-tan-grags) says:<\/p>\r\n

The methods of the nine mental states are included in the four attentions. These, and the six faults and the eight applications which are their antidotes are the method [for achieving] all concentrations. This is agreed upon in all teachings about the techniques for meditative stabilization\u2014including those in most sutras, Maitreya's Ornament of the Mahayana Sutras<\/em> and Distinguishing the Middle from the Extremes<\/em>. Asanga's texts on the levels, and Kamalashila's three Stages of Meditation<\/em>. Those who first have the preconditions for concentration will definitely attain concentration if they use these methods to work at it. Nowadays, supposedly profound oral traditions on meditative stabilization lack even the names of these techniques. The classic texts do not indicate that you will achieve concentration without the preconditions for concentration and these techniques, even if you work at it for a long time.<\/div>\r\n

This is stated in his text on the stages of the path; [...]<\/p>\r\n

It speaks with uncontaminated certainty about how the classic texts present the way to achieve concentration.<\/p>\r\n

(Vol. III, pp.31-32 )<\/p>","LSIL_banner":"