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Restricted Dzogchen Teachings, Part 2: Buddhahood Without Meditation

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Restricted Dzogchen Teachings, Part 2: Buddhahood Without Meditation WISDOM ACADEMY Restricted Dzogchen Teachings, Part 2: Buddhahood Without Meditation B. ALAN WALLACE Lesson 7: Quantum Physics, and Vajradhara’s Cosmogony Reference Materials: “The Nine Stages Leading to Shamatha,” “The Five Kayas,” “The Five Facets of Primordial Consciousness,” and the Outlines for Sera Khandro’s, “The Fine Path to Liberation,” and “Garland for the Delight of the Fortunate.” SHAMATHA Shamatha is attained by progressing through the nine stages, relying on the eight antidotes to abandon the five faults. This is accomplished through the six powers and the four mental engagements. Fault Antidote 1. laziness 1. faith 2. aspiration 3. enthusiasm 4. pliancy 2. forgetfulness 5. mindfulness 3. laxity and excitation 6. introspection 4. non-application 7. application 5. over-application 8. equanimity 1. The first stage is attained through the power of hearing. 2. Stage 1: Directed Attention 3. Mindfulness 4. Introspection 5. From here until the seventh stage the flame progressively decreases in size until it becomes absent. This difference denotes the measure of the strength of effort required regarding mindfulness and introspection. 6. The elephant is the mind and the black colour symbolizes laxity. 7. The monkey is the proliferation of thoughts and the black colour symbolizes excitation. 8. The second stage is attained through the power of thinking. 9. Stage 2: Continuous Attention 10. Excitation has the five sense pleasures as its objects. 11. From here, the black colour progressively becomes white. This symbolizes the factor of vividness and the factor of stability progressively increasing. 12. The third and fourth stages are attained through the power of mindfulness. 13. Stage 3: Resurgent Attention 14. The rabbit is subtle laxity. From here, one can individually identify coarse and subtle laxity. 15. Looking back means that having recognized that the mind has wandered, it is again directed back to the object. 16. Stage 4: Close Attention 17. The fifth and sixth stages are attained through the power of introspection. 18. The potential for excitation to arise prior to meditation has weakened. 19. Since virtuous thoughts are an interruption at the time of shamatha meditation, it is necessary to stop them. At other times it is not necessary. 20. Due to introspection the mind does not fall into scattering and through being uplifted, it is drawn into concentration. 21. Stage 5: Tamed Attention 22. Stage 6: Pacified Attention 23. The seventh and eighth stages are attained through the power of enthusiasm. 24. Stage 7: Fully Pacified Attention At this stage it is difficult for subtle laxity or excitation to arise, and even if they do arise a little, they are immediately eliminated with the slightest effort. 25. The black colour of the elephant is gone and there is no monkey. This means that in dependence on initially applying a little mindfulness and introspection, the mind can engage continuously in concentration without any potential of being interrupted by laxity, excitation or scattering. 26. Stage 8: Single-pointed Attention 27. The ninth stage is attained through the power of familiarity. 28. Stage 9: Attentional Balance 29. Physical pliancy 30. Mental pliancy 31. Attainment of shamatha 32. The root of samsara is cut by the union of shamatha and vipashyana observing emptiness. 33. Equipped with mindfulness and introspection, seek the correct view of emptiness. THE NINE STAGES LEADING TO SHAMATHA Source: Attention Revolution (Appendix: Synopsis of the Nine Stages) POWER BY WHICH ATTENTIONAL TYPE OF MENTAL QUALITY OF STAGE WHAT IS ACHIEVED WHAT PROBLEMS PERSIST INVOLUNTARY THOUGHTS THAT IS ACHIEVED IMBALANCES ENGAGEMENT EXPERIENCE One is able to direct the 1. Directed Learning the There is no attentional attention to the chosen attention instructions continuity on the object object Focused Attentional continuity Most of the time the The flow of involuntary 2. Continuous Thinking about on the chosen object up attention is not on the Coarse excitation Movement thoughts is like a cascading attention the practice to a minute object waterfall Swift recovery of 3. Resurgent One still forgets the object distracted attention, attention entirely for brief periods mostly on the object Mindfulness One no longer Some degree of Coarse laxity and 4. Close attention completely forgets the complacency concerning medium excitation Involuntary thoughts are like chosen object samadhi a river quickly flowing One takes satisfaction Medium laxity and Interrupted Achievement through a gorge 5. Tamed attention Some resistance to samadhi in samadhi medium excitation Introspection 6. Pacified No resistance to Desire, depression, lethargy Medium laxity and attention training the attention and drowsiness subtle excitation Involuntary thoughts are like Pacification of a river slowly flowing 7. Fully pacified Subtle imbalances of the Subtle laxity and attachment, melancholy Familiarity through a valley attention attention, swiftly rectified subtle excitation and lethargy Enthusiasm Samadhi is long and Latent impulses for The conceptually discursive 8. Single-pointed It still takes effort to ward sustained without any subtle laxity and Uninterrupted Stillness mind is calm like an ocean attention off excitation and laxity excitation or laxity subtle excitation unmoved by waves Flawless samadhi is The causes for The conceptually discursive 9. Attentional Attentional imbalances long and sustained Familiarity those imbalances Effortless Perfection mind is still like Mount balance may recur in the future effortlessly are still latent Meru, King of Mountains Coarse excitation: The attention completely disengages from the meditative object Medium excitation: Involuntary thoughts occupy the centre of attention, while the meditative object is displaced to the periphery Subtle excitation: The meditative object remains at the centre of attention, but involuntary thoughts emerge at the periphery of attention Coarse laxity: The attention mostly disengages from the object due to insufficient vividness Medium laxity: The object appears, but with not much vividness Subtle laxity: The object appears vividly, but the attention is slightly slack THE FIVE KAYAS “Here is how all the jinas are subsumed within the five kayas:” [Vol. II Buddhahood Without Meditation – Garland for the Delight of the Fortunate p.194] KAYA ETYMOLOGY The great ultimate reality of the uncontrived, naturally present existence of all phenomena 1. Dharmakaya (Tib. chos kyi sku) included in the world of appearances of samsara and nirvana as the ground absolute space, the The “enlightened embodiment of truth,” which is the great emptiness, is called dharma. Due to the unimaginable range of dispositions and specific mind of the buddhas. faculties, there is an unimaginable range of entrances to the path, experiences, and goals to be achieved. Their natural presence is called kaya. In the absolute space of the ground sugatagarbha, all the displays of the spontaneous actualization 2. Sambhogakaya (Tib. longs spyod rdzogs pa’i sku) of the kayas, facets of primordial consciousness, and sublime qualities are naturally perfect as The “full enjoyment embodiment” of an enlightened primordial enjoyments in the great ultimate reality of the ground, and they are called sambhoga being, which is accessible only to arya-bodhisattvas [complete enjoyment]. All qualities of wisdom and primordial consciousness are spontaneously and buddhas. actualized as an aggregate, as it were, so this is called kaya. 3. Nirmanakaya (Tib. sprul pa’i sku) An “emanation embodiment” of the sugatagarbha that The displays of emanations that are none other than the ground, without any mental activity of may appear anywhere in the universe in order to thinking to send forth emanations, are teacher nirmanakayas, created nirmanakayas, living-being benefit sentient beings, with four types: living-being, nirmanakayas, and material nirmanakayas. teacher, created, and material nirmanakayas. 4. Svabhavikakaya (Tib. ngo bo nyid kyi sku) The ground itself is the essential nature of all of samsara and nirvana, and in this essential nature The “natural embodiment” of the buddhas, which is everything is of one taste, so it is called svabhava; and because all sublime qualities and facets of the one nature of the dharmakaya, sambhogakaya, primordial consciousness are assembled in an aggregate, as it were, it is called kaya. and nirmanakaya. Since [the ground of being] is unchanging throughout the three times and does not transform into 5. Vajrakaya (Tib. rdo rje sku) any other essential nature, it is called immutable. Since it is indestructible and is imbued with the A term with which great transference rainbow body is seven vajra qualities, it is called vajra. The nature of existence of the ultimate, indestructible vajra often combined. It emphasizes the indestructibility is imbued with four pledges: (1) It is impossible for sentient beings to realize it, apart from those and incorruptibility of such an embodiment – the fact beings who possess the necessary karma and good fortune. (2) Once it has been realized and put it will never again undergo a transference of into practice, it is impossible for you not to acquire indwelling confidence in it. (3) When consciousness – whereas rainbow body emphasizes confidence is acquired, it is impossible for you not to be liberated. (4) As for the extent of your its illusory appearance as light of five colors. liberation, it is impossible for you not to become enlightened. Thus, since it is imbued with these
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