The New Meditation Handbook by Geshe Kelsang Gyatso

Author:Geshe Kelsang Gyatso
Language: eng
Format: epub
Tags: Buddhism, Meditation
Publisher: Tharpa Publications
Published: 2014-11-16T16:00:00+00:00

Apply great effort to attaining enlightenment

19. TRANQUIL ABIDING

Bodhichitta and the wisdom directly realizing emptiness are like the two wings of a bird that can carry us to our destination, the ground of enlightenment. To realize emptiness directly, we need to attain tranquil abiding. Without tranquil abiding, our mind is unstable, like a candle flame exposed to the wind, and so we are not able to realize clearly and directly subtle objects such as emptiness. It is not just the direct realization of emptiness that depends upon tranquil abiding; we also need tranquil abiding to attain spontaneous realizations of renunciation and bodhichitta, and pure clairvoyance and miracle powers.

In general, whenever we experience pure concentration on any of the objects of the twenty-one meditations, our mind abides in a tranquil state, free from distractions. This is the function of pure concentration. However, actual tranquil abiding is a special concentration that is attained by completing the training in the nine levels of concentration known as the ‘nine mental abidings’, and that is conjoined with a special bliss of mental and physical suppleness. To train in tranquil abiding, we first need to choose an object of meditation. We can use any one of the objects of the twenty-one meditations. If we choose an object such as equanimity, love, compassion or bodhichitta, we first transform our mind into that particular state of mind by using the appropriate contemplations, and then hold that state of mind with single-pointed concentration. If we choose an object such as emptiness, impermanence or the preciousness of this human life, we first attain a clear mental image of the object by relying upon the appropriate contemplations, and then concentrate single-pointedly on that image.

The instructions that follow explain how to begin to train in tranquil abiding using great compassion as the object. If we choose a different object, we can modify the instructions accordingly.

MEDITATION

As the preparatory practice, we recite Prayers for Meditation while concentrating on the meaning. Then we engage in the following practice:

Remembering our affectionate and cherishing love for all living beings, we think: ‘I cannot bear that these countless mother beings, drowning in the vast and deep ocean of samsara, the cycle of contaminated rebirth, have to experience unbearable physical suffering and mental pain in this life and in countless future lives. I must permanently liberate all these living beings from their suffering.’

When as a result of this contemplation a strong feeling of compassion for all living beings arises in our mind, we have found the object of our tranquil abiding meditation. Having transformed our mind into compassion, we then stop contemplating and, with strong concentration, hold this mind of compassion for all living beings.

This concentration is the first of the nine mental abidings. When the object fades, or our mind wanders to another object, we return to the contemplation to bring the object back to mind. Then once again we discontinue our contemplation and hold the object with single-pointed concentration. We continue in this way, alternating between contemplation and meditation, for the rest of the session.

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