First, search for calm abiding (Tib: Shi.nay, Skt: Samatha) using the method of progressing through the Nine Stages of Abiding Mind. Abandon the five downfalls by relying on the eight compounded mental faculties. Concentrate one-pointedly, either with, or without an object. Bliss, clarity and non-conceptualisation will grow in deep meditation. All these, however, will just press the head of your defilements, (temporarily suppressing them). | ||
Then, establish the view of extraordinary insight (Wisdom). The root of beginningless Samsara is self-grasping and in order to destroy this ignorance from the root, you must meditate on establishing Emptiness (Tib: Tong.pa.nyid, Skt: Shunyata) with certainty. From the support of the compounded collection of the five aggregates, the imagined 'I' is spontaneously born. In order to destroy, from the root, all the different aspects of grasping to this self, it is essential |
 Kyabje Szongsar Jamyang Khyentse Chokyi Lodro | |
| to analyseeach of
the various examinations, such as whether the aggregates and the self are
the same or different etc., which are set forth in the logic of
Madhyamika. First establish the realisation of the
selflessness of the person and then the selflessness of phenomena.
Do a detailed analysis of the many different parts of the self of
phenomena, included in which are both the (objects) grasped and the
(mental aggregates) grasping. Obtain a certainty in
your understanding of the meaning of selflessness.
Then, finalise the realisation that all phenomena which are included in Samsara and Nirvana are by nature unborn, and all arise in equality. Understand the deep logic of Interdependent Origination by knowing that all phenomena of appearance and sound unobstructedly self-arise from the state of unborn Emptiness. By having an understanding of the unity of Emptiness and Interdependent Origination, and not mixing this understanding with grasping, you should stay in the non-conceptual meditation of the Middle Way. Meditate like this as much as you can.
In conclusion, the two methods of Analysing and Focusing Meditation should be mixed. By having discriminating Wisdom, we should unite together, one-pointedly, unmoving Calm Abiding and Insight Wisdom Meditation. We call this the Pure View. It is the actual meaning of the meditation of the Perfection of Wisdom (Skt: Prajnaparamita), the mother of the Buddhas. By doing this Focusing Meditation, where the mind is placed without mental wandering on the view, free from all the illusions of the eight extremes and free from all mental fabrications, we are engaging in the action of the excellent and holy path of the Bodhisattvas. From this, we shall achieve the result of the completion of the Five Paths and the Ten Bodhisattva Stages (Skt: Bhumis). We shall attain the realisation of Enlightenment, abiding in neither Samsara nor Nirvana, spontaneously accomplishing the two purposes of self and others. ALAS! Nowadays, in the depths of the five degenerations, many of the great Dharma Holders have passed away to another sphere and this earth is filled with a lot of gossipers, like myself. All the anti-gods are laughing with joy (when we are naughty) and the gods and goddesses favouring the white side (virtue) have scattered and escaped far away. The teachings of the Buddha are like the drawings of a butter lamp. This is how it has become. All Great Compassionate Ones, please pay attention to us! Those who hold a great love for the Buddha Dharma should work diligently with the scriptures, realisations, explanations, practices, renunciations and readings, never going beyond the ten virtuous actions. Make prayers and offerings, accumulating the Collections as quickly as possible.
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