Jun 27, 2017

Posted by in BUDDHISM IN OTHER LANGUAGES | 31 Comments

AVOIDING MISAPPREHENSION AND DEVIATED ATTITUDE TOWARDS MEDITATION (Tránh hiểu lầm và thái độ lệch chuẩn về thiền)

AVOIDING MISAPPREHENSION AND DEVIATED ATTITUDE TOWARDS MEDITATION (Tránh hiểu lầm và thái độ lệch chuẩn về thiền)
AVOIDING MISAPPREHENSION AND DEVIATED ATTITUDE TOWARDS MEDITATION
When Bodhisattva Shantideva was still a monk at Nalanda Monastery, he did nothing but slept all day in a corner of the garden. One day, the monastery warden came and reproached: 
·         Don’t you, a bhikkhu, feel ashamed?
·         About what?
·         Why don’t you do things a bhikkhu often does?
·         Like?
·         Sitting meditation!
·         I’ve never get distracted, so why should I?
This anecdote gives us, those who are on the path of cultivation, the ultimate meaning of meditation. This will help avoid misunderstanding and deviated attitude towards meditation, widening our vision of this aspect of spirituality. 
 
MEDITATION IN THE EYES OF BUDDHIST PRACTITIONERS & SOME WARNINGS
 
Normally, people do label meditation with the sitting posture, thus leading to the popularity of Zen terminology – “sitting meditation”. It describes the image of a Buddhist sitting in a meditative mood in front of the Buddha statute or in a holy space. If someone asks you: “What are you doing?” You reply: “I am sitting in meditation.” The answer immediately evokes respect and admiration from the questioner at that moment, despite that the answerer is merely an ordinary being.  
 

Non-distraction means meditation (Guru Marpa Lotsawa)

Marpa Lotsawa, the Guru of Milarepa who is known to become Buddha in one lifetime, taught his disciples: “Apart from three sessions of practice in holy space, the yogi practices Dharma uninterruptedly in daily life, like a non-stop flowing river. This is called mind purification that frees us from ignorance. Non-distraction means meditation!” 

 
We are now practicing Tibetan Yoga or mind purification which originates from the above teaching of Marpa, the founder of Kagyu Lineage, who is known to live a family life. Hence, meditation should not be limited within four walls of the holy space, which barely represents a small proportion of time available for Dharma practice in a day. In Tibetan Yoga, practitioners can do meditation via daily activities such as eating, drinking, lying, sitting, opening the door, closing the door, standing up, sitting down, etc. Why so? Because any actions of body, speech and mind conducted in non-distracted state mean exactly meditation.  
 
When a practitioner sits in meditation, his mind often wanders unstoppably in the form of Sine graph. Consequently, he will be soon discouragingly submerged under the waves of his mind, banks of mindfulness are breached continuously. Nonetheless, in reference to Marpa’s teaching, such state doesn’t matter, provided that practitioner can know exactly what he is doing and in what mental state he is dwelling. For instance, when your mind is disturbed, you know that is disturbance and this is called meditation, i.e you are not distracted from guarding your mind (though the guarding can be done while you are walking, standing or sitting). 
 
On the other hand, some practitioners misunderstand the sign and meaning of the ultimate end (uttara). As they reach single-pointed concentration (first Jhana), they burst out of joy and happiness for thinking they have been fully awakened. This is absolutely wrong! Even they can enter the fourth Jhana state or the four Aruppa Jhanas (The Base of Boundless Space (Ākāsanañcāyatana), Base of Boundless Consciousness (Viññānañcāyatana), Base of Nothingness (Ākiñcaññāyatana), and Neither Perception Nor Non-Perception (Nevasaññā-nāsaññāyatana) ), none of them are related to what is called Enlightenment or Liberation. Such kind of meditation cannot help practitioners obtain the true suchness samadhi (Bhũtatathatã) (the ultimate end of Emptiness is Liberation). Now coming back to those misguided practitioners. They wallow in three states of joy which are warned as the meditation “trap”: (1) Delight – the mental state of the World of Desire (Kāma Loka); (2) Clarity – the mental state of the World of Form (Rūpa Loka); (3) No-thought – the mental state of the World of Formless (Arūpa Loka). Such states are good and extremely good causes but they still keep them bound to the death/rebirth process. Following are reasons:
 
1/ Devas in Kama Loka enjoy sense pleasures effortless all the time. Therefore, a religious sect’s claiming that: “So God created man in his own image, in the image of God created he him; male and female created he them..” is totally wrong. Why? Because once dwelling in such state of enjoyment, no one wants to take on any jobs. The belief in “God bestowing blessings, granting favors or protection”, as a result, is absolutely wrong because devas in this realm do not have any concept of human realm, let alone thinking of saving the human beings. For instance, the son of a billionaire will never have a chance to taste stale food; neither do devas who hardly know about the extremity of suffering in human realm. 
What’s more? The lowest realm of Kama Loka is up to 42,000 yojanas above sea-level (a yojana equivalent to 1.6km). How could devas in this world know about the human’s life from such distance, not to mention the rules of Kama Loka where devas are not allowed to leave unless they run out of blessings. Only Asuras and hungry ghosts who co-stay in Saha World have chances to intervene in the human’s life. 
2/ The inhabitants (Brahmas) of Rupa Loka do not enjoy sense pleasures as those in Kama Loka do but they always stay in meditative mood to enjoy clarity and radiant glory. The Brahmas have never been interested in human beings, thus cannot be considered The Creator of the Universe and Mankind. Nonetheless, Akaniṭṭha bhuṃ (Realm of peerless devas), ranking 24th from Kama Loka’s realms upwards, is the only place where non-returners (Anagami – the 3rd of 4 stages of enlightenment in Therevada Buddhism) are reborn to attain Arahantship through meditation on Emptiness. However, such cases are few as the time required to attain Arahantship in Rupa Loka lasts for billions of years. Non-returners therefore make vows to return to the earth again in the form of physical body to push up their achievement of Arahantship. This is an outstanding proof for the preciousness of a human body!
 
3/ The inhabitants of Arupa Loka have no physical body (formless) but just a type of consciousness. Their life span is countless. The only shortcoming is that they fall in unconsciousness (jada) just like bears hibernating during the winter. Anyway, they have abandoned all kinds of thought to obtain the ultimate pleasures, which pitifully remains far more inferior to the ultimate bliss in the lands of the Buddha, Arahan and Nirvana. 
COMPARISON OF MEDITATION VALUES; ELUCIDATION OF SITTING AND ACTIVE MEDITATION
 
It’s not by chance that among Bodhisattva precepts, there are three precepts correlating to meditation: the 24th precept is “do not seek ultimate meaning of meditation”; the 25th: “do not abandon obscurations which hinder meditative stabilization”; and the 26th: “Be addicted to the joy of meditative absorbtion.”
From these points on, Buddhist practitioners should not give over-appreciation to meditation while belittle other means of spirituality. Now I give you some reasonings on meditation which are clarified in the Buddhist scriptures:
 
Spiritual results as I’ve mentioned above all originate from concentration. This means practitioners sit in meditation to transform their mind from crude to sophisticated thoughts, from mind binding to one-pointedness and finally come to concentration (Samadhi). Their concentration is put on a certain object (earth, water, wind, fire, tree, sacred picture…). These objects are all crude or sophisticated elements, thus cannot help practitioners be liberated from the cycle of existence (samsara). 
 
So does in Buddhism. However, such concentration (Samadhi) should go through four dhyanas (Sankrit) or jhanas (Pali) which are considered as the firm foundation for mediators to practice Vipassana in which they need further contemplate 1 out of 16 objects of Emptiness to get enlightenment. Sitting meditation, nevertheless, is inconvenient for busy lay Buddhists. Following the compassionate and flexible spirit of the Buddha in his teaching to King Pasenadi, Marpa Lotsawa offered an astonishing combination of Samadhi and Vipassana through 16 daily activities. This creativity has broken down the conservative image of “sitting meditation”. Meditation has no longer sticked only to a still state (sitting posture) but also been opened to active state (acvitities) like “walking, standing up, lying or sitting”. The true nature and meaning of meditation is “non-distraction”: “Apart from three sessions of practice in holy space, the yogi practices Dharma uninterruptedly in daily life, like a non-stop flowing river. This is called mind purification that frees us from ignorance. Non-distraction means meditation!” 
 

the overwhelming tradition of “sitting meditation” in Buddhist community

In fact, this superb method had been invented by Marpa Lotsawa since the 11th century but it gradually fell into oblivion because of the overwhelming tradition of “sitting meditation” in Buddhist community. Its fate had worsened by the ideology of Chinese Zen school that is inherent in the sitting posture in meditation. Nowadays, the society has reached a new height but almost all pagodas and monasteries keep their old, outdated and ineffective mode of practice which is only suitable with monks and nuns who have much time and reside in quiet places. Meanwhile, the number of Buddhist laymen is 100 times higher than Buddhist bhikkhus. Latest statistics indicate that Vietnam, for instance, has nearly 50,000 bhikkhus and bhikkhunis, a very small figure compared with millions of lay Buddhists. The Buddha taught: “Happy is the Four Assemblies of cultivating together”, so is it right if only bhikkhus and bhikkhunis have the right to do sitting meditation, chant sutras, form mudras, recite mantras or the Buddha’s name? So which methods of meditation that suit Buddhist laymen?

 
Let me show you some comparisons:
How long does it take for monks and nuns to chant sutras and do sitting meditation each day? Around 4 hours (2 hours in total for 2 sessions of sutra chanting plus 2 hours for 2 sessions of siting meditation). What about the remaining time of the day? Without holy, quiet space and monastic life, would they ever be able to practice? Absolutely not, let alone Buddhist laymen. 
 

A person practices by chanting sutras and striking bells in comparison with the one who just practices by mindfulness, which one needs spend more energy?

1/    Following the teaching of Marpa, we can practice for 20 out of 24 hours, from the moment we wake up in the morning till the night time when we go to bed. Without bells, Buddha altar, space, environment, situation…, we can practice uninterruptedly thanks to: “non-distraction”. From this point on, I give you some more calculations: 

·         A person practices just for 4 hours per day in comparison with the one who practices for 20 hours per day, which one is better?
·         A person practices by chanting sutras and striking bells in comparison with the one who just practices by mindfulness, which one needs spend more energy?
·         A persons needs more spiritual conditions in comparison with the one who needs nothing, which one can practice more easily?
2/ Now we come back to the original form and true meaning of meditation. Meditation is known as:
Meditation
Zen
Gom (Tibetan)
Single-pointed concentration
Dhyana – (禪那– chán na)
 
Accordingly, most of these terms refer to “concentration” whilst only in Tibetan language does it mean “to accustom oneself to the object”. 
 
Too much concentration will cause tension for fear of distraction or deluded thoughts. Besides, is it true that it’s better to meditate in still state than in active state? 
 
If meditation is important indeed, let check it out:  
 
1/ Why did the Buddha affirm: “Take wisdom as the sole cause of the practitioner”?
2 Why did the Buddha affirm that “concentration” just ranks second in “Precept, Concentration, Wisdom”?
3/ Why does meditation rank fifth in six paramitas (Generosity, Precept, Patience, Diligence, Meditation and Wisdom)?
4/ Meditation is only one of ten spiritual activities.
5/ Thogme Zangpo taught: 
Through the five pāramitas without prajña
The perfect awakening is beyond reach. Therefore,
Together with skilful means and free from the three-fold conceptuality (Kama Loka, Rupa Loka and Arupa Loka),
To cultivate prajña is the practice of a Bodhisattva”.
In addition, great Buddhist Master Atisha, Shantideva and Āryadeva all laid emphasis on the core role of Bodhicitta in Mahayana, of which the most famous quote from Atisha is: “Even if you know the past and foresee the future, concentrate (meditate) as firmly as the mountain, visualize the Yidam as lively as the real one, all are just a grain of sand toward Bodhicitta (in terms of virtues and efforts in services for sentient beings).”   
 
CONCLUSION:
 
This article aims to elucidate the true meaning of meditation misapprehended by Prof. Dr. Aucharmal, Dr. C.H.Laskmi Narayanna (India), and especially Ms. Natalya (Russia). I do hope readers and disciples of Song Nguyen Tantra House always keep in mind the Buddha’s teaching: “Take wisdom as the sole cause of the practitioner” so as to avoid misunderstanding and deviated attitude towards meditation. If you wish to know how to combine Samadhi and Vipassana inh practice, please read: “What is Tibetan Yoga?”, “The 11st leson in a series of Right Buddhist Teachings – Wrong Method of Dharma Practice”, “Counter-argument on Ven. Thich Nhat Tu’s standpoint (Part 2)”, a series of “Story of Devas and Bhramas” (particularly What the difference between the Buddha’s and Devas’ miracles?” 
 

HH. 12th Gyalwang Drukpa

If you have no time, simply bear in mind the teaching of Marpa: “Non-distraction means meditation” or the advice of Thogme Zangpo:” In short, no matter where and what course of action you do. Ask yourself what is the state of your mind. Keeping continuous mindfulness and vigilance for the sake of sentient beings is the practice of a Bodhisattva.” (Thirty seven Practices of a Bodhisattva).

Finally is a teaching of HH. 12th Gyalwang Drukpa I’d like you to remember:” If a lay Buddhist’s insight is strong enough to face with five mundane desires in private and social lives, he will achieve (enlightenment) better.”
May all sentient beings achieve the happiness of Buddha’s nature.
Om Mani Padme Hum!
Phuoc Thanh Village, June 26, 2017
THINLEY NGUYEN THANH
Translated by Mat Hue Phap
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  1. Tantra Upatissa says:
    Dear Guru
    I have read this article. It is a very interesting one. Thank you so much.
    May the Guru live long for the sake of all beings.
    May all beings achieve the happiness of Buddha’s nature.
    Om Mani Padme Hum.
  2. Mô Phật!

    Mật Ba hoan hỷ tán thán thiện hạnh của đạo huynh Mật Huệ Pháp đã dịch bài Tránh Hiểu Lầm và Thái Độ Lệch Chuẩn Về Thiền sang tiếng Anh để tạo điều kiện cho các đạo hữu nước ngoài lĩnh hội được những gì Thầy dạy.

    Con cầu nguyện cho sức khỏe và sự trường thọ của Thầy Cô.

    Con cầu nguyện cho hương thơm của vườn hoa đạo pháp chanhtuduy.com sẽ tỏa khắp muôn nơi.

    Om ah hum!

  3. Dear vajra brother Mat Hue Phap

    I’m really delighted with your English version translated from the Guru’s discourse. May all sentient beings soon approach this beneficial article. May you have a happy life and make progress on the path to enlightenment.

    May the Guru and his consort live long for the sake of all sentient beings.

    May all sentient beings achieve the happiness of the Buddha’s nature.

    Om Mani Padme Hum!

  4. Tantra Mahavita says:
    DEAR GURU : Thanks for share this article…Our minds must always be careful…Never relax…That Guru have health and can live many years for the benefit of all sentient beings …OM MANI PADME HUM
  5. Waldik D L Souza says:
    Dear Master,

    Thank you for the article. I am a householder. I tried many forms of buddhist practices, but I found them difficult. I tried to be aware, but I was always distracted. I live very far away from Sangha, only I am  buddhist in my city. Even my wife is a catholic. I only practice Amitabha Name recitation as much as I remember Amitabha. That is what I am able to practice.

    May you be in good health .

    Namo Amitabha Buddha!

    • Nguyên Thành says:

      Dont worry! Practice Amitabha Name recitaion is a good methog. You read articles on chanhtuduy.com towars open your religious vision!

    • Kính bạch Thầy!

      Con xin phép dịch comment của bạn đọc Valdik DL Souza sang tiếng Việt như sau:

      “Bạch Thầy!

      Con cảm tạ ơn Thầy đã cho con đọc bài viết này của Thầy. Con sống trong đời sống gia chủ. Con đã cố gắng thực hành rất nhiều phương pháp nhưng con đều thấy rất khó khăn trong việc thực hành pháp. Con đã cố gắng để giữ chánh niệm nhưng con lúc nào cũng bị xao lãng. Con sống rất xa tăng đoàn, ở thành phố nơi con ở, con chưa tìm được đồng tu. Thậm chí vợ con là tín đồ Thiên chúa giáo. Con chỉ thực hành trì niệm hồng danh A mi đà Phật khi con nhớ đến Ngài. Đó là những gì con có thể thực hành được.

      Con cầu nguyện Thầy luôn mạnh khỏe.

      Nam mô A mi đà Phật.”

  6. Respected Guruji,

                 From the anectode in the life of the great Master ShanthiDeva, it is clearly understood that meditation is NON-DISTRACTION and not simply just ‘Sitting meditation ‘ according to Zen’s Terminology.
    Tibetan YOGA is practicing Dharma in our daily Life in our day to day activities like sitting standing , eating,walking, drinking,seeing ,and talking etc. With synchronization of body ,mind and speech and NON-DISTRACTION which in other words known as meditation as taught by the great Tibetan Master Marpa.
    Words like Gods , Devas, Asuras, Brahma and Creater etc.have peeped here to make one understand the clear concept of Tibetan YOGA and meditation which I believe have no place in Buddhism and as such not worthy of my comments in this context as they confuse common lay Buddhist.
    In this article,Guruji makes us clearly understand that meditation is single pointed concentration of mind to accustom oneself to the object and is only one of ten spiritual activities of Yoga practice. Bodhichitta or Wisdom is the primary object as per the Buddha’s teaching. And  meditation is one of the means in the path of Yoga.
     In the end,  for a lay Buddhist, if he gets rid of  his DESIRE(let it be of any kind) which is the root cause of suffering, he will achieve(enlightenment) better according to the teaching of H H 12th Gyalwang Drukpa!
      My slogan is always  ” Be Happy !  Make others Happy !  ( Mahayana)
                0m. Mani Padme Hum.
        Dr. C H Lakshmi narayan.
    • Kính bạch Thầy!

      Con xin phép dịch comment của bác sỹ C H Lakshmi narayan sang tiếng Việt như sau ạ:

      “Kính bạch Thầy tâm linh tôn quý,

      Câu chuyện trong cuộc đời Thầy Tịch Thiên đã chỉ ra rằng thiền chính là không sao lãng chứ thiền không chỉ đơn thuần là “tọa thiền” theo thuật ngữ của thiền.

      Yoga Tây Tạng là phương pháp tận dụng các hoạt động trong đời sống hàng ngày để thực hành pháp như đi, đứng, nằm, ngồi, ăn, uống, giao tiếp…không dừng nghĩ, có sự hợp nhất thân ngữ tâm và không sao lãng, tức là thiền, như lời dạy của Đạo sư Tây Tạng vĩ đại Marpa.

      Những thành quả về thiền mà chúng sanh đạt được là nguyên nhân tái sinh trở thành thiên nhân cõi trời Dục giới, cõi trời Sắc giới, cõi trời vô sắc giới là minh chứng rõ ràng cho sự hiểu lầm thiền định là cứu cánh tối thượng mà nhiều người tu Phật đã mắc phải. Và điều đó cũng minh chứng cho những lợi lạc của cách thiền động mà Yoga Tây Tạng mang lại, giúp hành giả thực hành liên tục không dừng nghỉ, không xao lãng và chưa có nơi nào có được phương pháp này. Điều này con sẽ không viết lại trong bài comment này.

      Trong bài viết này, Thầy đã luận giảng rõ ràng, thiền chỉ là tập trung vào một điểm, là làm quen với đối tượng và là một trong 10 hoạt động tâm linh. Trong khi đó, bồ đề tâm và trí tuệ mới là điều cốt lõi trong đạo Phật. Và thiền chỉ là phương tiện thực hành Phật pháp, chứ không phải là cứu cánh tối thượng.

      Cuối cùng, đối với Phật tử cư sĩ, nếu họ xả ly ngũ dục trên bình diện tâm (coi nó như đang là), buông bỏ những gì gây ra khổ đau, phiền não thì họ sẽ giác ngộ tốt hơn như lời dạy của pháp vương Gyalwang Drukpa thứ 12.

      Phương châm thực hành của con là: “Sống hạnh phúc! Và giúp người khác hạnh phúc”

      Om Mani Padme Hum.

      Kính thư!

      Con – Bác sỹ C H Lakshmi narayan.”

  7. Mô Phật!

    Mật Phước hoan hỷ với thiện hạnh dịch bài viết ” Tránh hiểu lầm và thái độ lệch chuẩn về thiền ” mà vị Thầy đã khai thị sang ngôn ngữ tiếng Anh của đạo huynh Mật Huệ Pháp.

    Con cầu nguyện sức khỏe và sự trường thọ của Thầy Cô.

    Cầu mong tất cả chúng sanh uống được tinh túy cam lồ.

    Om Mani Padme Hum.

  8. Tantra Mikaya ( Jane) says:
    Dear holy guru. Thank you for this article on the right meditation. Buddhist meditations are practical exercises to recognize your own mind. This leads to mental rest as well as to the immediate recognition of the nature of the mind. It should serve the deep concentration by proper sitting. Ultimately, the goal of the Buddhist meditations is the insight into the nature of the mind. I was personally very concerned with the question at first. What is the difference to yoga for example. Today, I recognize the difference and am trying to integrate meditation into my daily life. Be it in the train or on the bus I use daily. Unfortunately, I am also sometimes distracted and then try to concentrate again. What would do me personally well would be a common meditation with possible help. I think I might make mistakes that I am not really aware of. , In a Sangha, it is certainly more comfortable just at the beginning when the mind is still distracted. Important to me are the explanations on the particularly effective methods of meditation. The meditation of the mental rest directs the mind to a place from which the mind comes to rest. The conscious mind rests either on an object that can be a stature or a stone or it can rest formlessly on our breath. Meditations are for me deeper experiences of the mind and a well-being from this then also the positive attitudes and actions arise. I think I have to add meditation further into my daily life in order to get more concrete insight into the nature of the mind. I thank you holy Guru for your wonderful article and I wish you all a nice weekend. May all beings be free from suffering and blessed with health and happiness. May our Guru have a long life with good health. OM MANI PADME HUM
  9. Mô Phật!

    Mật thúy rất hoan hỉ với thiện hạnh dịch bài viết của vị Thầy sang tiếng anh của đạo huynh Mật Huệ Pháp  cầu nguyện cho huynh luôn tin tấn thực hành pháp để được tha lực hô tri cầu mong tất cả chúng sanh luôn có duyên lành biết đến chánh pháp OM ah hùm

  10. Dear holy Guru

    I am delighted to read your article. After reading your article I understand that in Tibetan Yoga, practitioners can do meditation via daily activities such as eating, drinking, lying, sitting, opening the door, closing the door, standing up, sitting down, etc. Why so? Because any actions of body, speech and mind conducted in non-distracted state mean exactly meditation.

    I am grateful for being one of your disciples.

    I am full of happiness over Mat Hue Phap’s translation.

    Her interpretation holds up the Guru’s teaching and thrives all over the world for the sake of all sentients being.

    May you and your consort live long for the sake of all sentiens being.

    May Mat Hue Phap have a good health and make progress on the path to enligntenment.

    May all beings achieve happiness of Buhhdahood.

    Om Mani Padme Hum.

  11. Mật Ngã says:
    Dear Guru!

    I am delighted with your article.

    Master Marpa taught that: “Non-distraction means meditation” not “sitting meditation is non distraction”. Because sometimes Buddhist practitioners are not mindful.

    I am elated by Mat Hue Phap’s translation, too.

    May all sentient beings achieve the happiness of Buddha’s nature. Om Ah Hum!

  12. Dear holy Guru,

    I am full of happiness over your article “AVOIDING MISAPPREHENSION AND DEVIATED ATTITUDE TOWARDS MEDITATION”.

    You have knowledgeably taught us about the true nature of meditation. Non-distraction means meditation. I remembered the teaching of great master Marpa Lotsawwa: “Apart from three sessions of practice in holy space, the yogi practices Dharma uninterruptedly in daily life, like a non-stop flowing river. This is called mind purification that frees us from ignorance. Non-distraction means meditation!”

    In addition, meditation is only one of ten spiritual activites, it is one among five means for Buddhists to practice dharma, only wisdom is the ultimate end which leads Buddhists on the path to enlightenment. Therefore, in “37 practices of a Bodhisattva”, master Thogme Zangpo stated that:

    “Without wisdom, the five perfections

    Are not enough to attain full awakening.

    Cultivate wisdom, endowed with skill

    And free from the three domains — this is the practice of a bodhisattva.”

    And in eight realizations of enlighted one, the Lord Buddha advised Buddhist practitioners that “they consider the realization of perfect understanding (wisdom) to be their only career.”

    Moreover, bodhichitta is the core of Mahayana. For Mahayana of Vajrayana practitioners, they should focus on practice of bodhichitta in order to get enlightenment. When metioning the countless benefit of bodhichitta, Dilgo Khyentse Rinpoche wrote: “To do something virtuous with a commonplace motive will certainly bring us some happiness, but only temporarily. Such happiness will soon be gone, and our helpless roaming in samsara will continue. If, on the other hand, everything we do, say, and think is transformed by bodhichitta, our happiness will go on and on increasing and never be exhausted. The fruit of actions motivated by bodhichitta, unlike that of positive actions done with less noble motives, can never be destroyed by anger or other negative emotions.”

    Undoubtedly, wisdom and bodhichitta are the key practice for Mahayana or Vajrayana practitioners. How to use meditation with the meaning of non-distraction as a advantageous mean to practice wisdom and bodhichitta in order that lay Buddhists like us can get enlightenment as the teaching of HH. 12th Gyalwang Drukpa I’d like you to remember: “If a lay Buddhist’s insight is strong enough to face with five mundane desires in private and social lives, he will achieve (enlightenment) better.”? You provides us with the very easy and simple methods to practice wisdom and bodhichitta. Here are they:

    1, For developing wisdom, you teaches us to have Right view. Because right view supports wisdom. The easy way to enrich Right view is to read articles and leave comments on chanhtuduy.com. The large sources of Right view on chanhtuduy.com provides us with the light of right view day by day in accordance in our diligent practice.

    2, For developing bodhichitta (including aspirational bodhichitta and activity bodhicitta), you teach us to pray at all times for the sake of all beings with 16 prayers in daily life, known as the cultivation of aspirational bodhichitta which is the sincere wish to establish all beings in enlightenment.

    Furthermore, you guide us to practice acticity bodhichitta by introducing all beings to read and comment the public articles on chanhtuduy.com for their benefit so that they can understand the true essence of Buddha’s teaching with right view and have a chance to get the right method to practice dharma for ultimate goal of enlightenment.

    I would like to express my gratitude to you for your teaching. I am proud of being one of your disciples.

    I also take great delight in Mat Hue Phap’s good deed of translation. Her interpretation holds up the Guru’s teachings and thrives all over the world for the sake of all sentient beings.

    May you and your consort live long for the sake of all sentient beings.

    May Mat Hue Phap get all wishes and full of joy which arises on the path to enlightenment.

    May all sentient beings have a good chance to follow the true Guru who provides them with the golden key to open the door to the city of liberation.

    Om Mani Padme Hum.

  13. Tantra Citta (Jeffrey Bernard Forest) says:
    Dear Holy Guru,

    The purpose of Buddhist learning and practice is to benefit all beings impartially, without exception. In Vajrayana tradition, I present to you my thoughts on the topic of meditation. Samadhi (meditation) is one of the three divisions of the Eightfold Path and it occupies a central place in Buddhist practice. Cultivation (bhavana) is the principal Buddhist strategy for making oneself what one wishes to be. The fact that the Buddha was meditating when he gained Enlightenment shows the importance of meditation in Buddhism. Meditation is by no means easy to master, since the mind continually throws up distractions. To tame this monkey mind requires firm and steady concentration, determination, commitment and daily practice. Eventually results are manifested in the form of heightened powers of concentration and an increasing sense of calm and inner stillness, which are carried over into everyday life. So as you can see, meditation is of great importance and is central to the practice of the Eightfold Path. The three components of the Eightfold Path – morality, meditation and wisdom are like the three sides of a triangle. Since the Buddha continued to practice meditation even after his Enlightenment, it can be safely concluded that the states experienced in meditation are intrinsically valuable human experiences. Let us all seek the happiness of our fellow sentient beings and many blessings be bestowed upon our disciples and students at Song Nguyen Tantra House and to our revered Master and his consort. Om Mani Padme Hum. Sincerely, Tantra Citta (Jeffrey Bernard Forest) 🙂

  14. Dear holy Guru,
    I am delighted to read your article. My English is not enought to help me understand all of your teachings about meditation. But I have read it in Vietnamese and now I’m trying  to learn English through this article. I understand that meditation is one of ten spiritual activities and is only one in six paramitas. The Buddha affirm: “Take wisdom as the sole cause of the practitioners” and the great Buddhism Masters as Atisha, Shantideva and Aryadeva all laid emphrasis on the core role of Bodhicitta in Mahayana. With your teaching in this article, I understand the true meaning of meditation is “non-distraction” and ask myself what is the state of my mind.
    I am grateful for being one of your disciples. I rejoice in Mat Hue Phap’s good deed of translation. This is firstime I write comment in English, therefore please forgive my mistakes.
    May you and your consort live long for the sake of all sentient beings.
    May Mat Hue Phap have a good health and make progress on the path to enlightenment. May all beings achieve the happiness of Buddhahood
    Om Mani Padme Hum.

  15. tshering dhendup says:
    Dear Guru,

    When ever i read your article it gives me new knowledge and new wisdom which will help me in this life and in afterlife. But again sometimes i feel wrong with myself because i barely get time to practice dharma. Bt because of you i can hear dharma which i always try to implement practically in my busy routine life.

    So thank you so much for the wisdom you give me always and which i will cherish forever with me. Thank you again…may people like me and all the beings good or bad may hear these wisdoms from you and attain nirvana.

    Om Ma Ni Padme Hung

  16. Salvatore Antonio Fois says:

    Venerable Guru;

    My name is Tantra Siramitra;

    Excellent explanation, very crucial points to know and cultivate about meditation I totally agree with the Aryia Guru it makes sense your comparison between  pratictoners of all levels definitely; what you explained it’s very inlitining for good practice thank you very much venerebol Guru!.

    OM MANI PADME HUNG……

    Faithfully.

     

  17. Sonam Tshering says:
    Dear Holy Guru,

    My deepest respect to you.

    You always show us the path that we think is absent. This article has kindle the hope of attaining enlightment no matter how busy one is or what ever we do!!!

    Thank you for the wisdom.

    • Kính bạch Thầy!

      Con xin phép dịch comment của bạn đọc Soman Tshering sang tiếng Việt như sau:

      “Kính bạch Thầy tâm linh tôn quý!

      Con xin bày tỏ lòng tôn kính sâu sắc đến Thầy.

      Thầy luôn chỉ ra cho chúng con con đường mà chúng con không thể nhìn thấy được. Bài viết này của Thầy đã thắp lên hy vọng và cơ hội đạt được giác ngộ tối thượng cho tất cả chúng con kể cả khi chúng con bận rộn với cuộc sống hay chúng con làm bất kỳ nghề gì.

      Con cảm tạ ơn Thầy và tán thán trí tuệ của Thầy”

  18. Gautam Sandesh-yan varman says:
    Dear guru.thanks for this important article.

    Namo buddhay jai bhim.may triple gems bless you always.

  19. Steve Rogers says:
    Dear Holy Guru

    I am Tantra Haramitra

    again I thank you for your teaching.

    You have helped me realise that if I practice my Dharma and focus and pray when carrying out simple tasks throughout the day, then this too is a form of meditation. The important thing is not to be distracted and to act so as to reduce the suffering of all sentient being.

    i thank you for the words of explanation and clear guidance.

    May the holy Guru have good health and live long for the benefit of all sentient beings. May all sentient beings achieve the happiness of Buddha ‘s nature.

    May I practice Dharma all days and nights

    Om Mani padme hum

    • Mật Diệu Hằng says:
      Kính bạch Thầy!

      Con xin phép dịch comment của đạo hữu Tantra Haramitra (Steve Rogers) sang tiếng Việt như sau:

      “Kính bạch Thầy tâm linh tôn quý!

      Con là Tantra Haramitra.

      Một lần nữa con xin cảm tạ ơn Thầy vì Thầy đã cho con đọc bài viết này.

      Thầy giúp con hiểu ra rằng nếu con thực hành pháp một cách chú tâm và thực hành cầu nguyện hàng ngày, thì đó cũng chính là một cách hành thiền. Điều quan trọng là con không được sao lãng và thực hành để giúp đau khổ của chúng sanh được lắng dịu.

      Con cảm tạ ơn Thầy đã luận giảng rõ ràng và chỉ dạy cụ thể.

      Con cầu nguyện Thầy khỏe mạnh và trường thọ vì sự lợi lạc của tất cả chúng sanh.

      Cầu nguyện tất cả chúng sanh thành tựu hạnh phúc của Phật tánh.

      Cầu nguyện cho bản thân con tinh tấn hành pháp cả ngày và đêm.

      Om Mani Padme Hum.”

  20. Tantra Amishuta says:
    Dear Holy Guru,

    Thank you for having me on the site and continuing to teach me. Thank you for today’s lesson. This is something I struggle with. Sitting in meditation is very difficult with me but so is any meditation or being in the moment. I have a lot of anxiety and that makes it difficult to be present in the moment. I’m always looking for ways to distract my mind. I can be doing several things at one time not concentrating on any of them. Even when I drive I have music going and I zone out while driving. I need tools to be present and like anything else I need practice. Tomorrow is my first day off of my new job and I’m going to try to focus on being present throughout the day and actively try to meditate in all i do. I’m going to try being present today at work as well. This is going to take time for me to get used to because my entire life I have spent all of my time trying to distract myself. Thank you for the lesson and if you have any tips please feel free to email me or send them here.  May you be blessed and enlightened for your sake and the sake of all sentient beings.

    • Mật Diệu Hằng says:
      Kính bạch Thầy!

      Con xin phép dịch comment của đạo hữu Tantra Amishuta sang tiếng Việt như sau:

      “Kính bạch Thầy tâm linh tôn quý!

      Con cảm tạ ơn Thầy đã cho con được đọc các bài viết trên trang nhà và Thầy tiếp tục dạy con ạ. Con cảm ơn Thầy đã cho con đọc bài này.

      Thiền là vấn đề làm cho con rất khó thực hành. Con cảm thấy rất khó khăn trong việc ngồi thiền cũng như ngồi yên một chỗ. Con rất hay lo lắng và điều đó làm cho con khó có thể an trú hiện tại được. Tâm con lúc nào cũng bị phân tán. Con làm rất nhiều điều một lúc nhưng con không tập trung được vào việc gì. Thậm chí khi lái xe, con mở nhạc, âm nhạc cũng làm cho con mất tập trung trong việc lái xe. Con đang cố gắng tìm cách để giúp con tập trung. Con mong muốn được thực hành để có sự tập trung.

      Ngày mai là ngày đầy tiên con được nghỉ kể từ khi con nhận công việc mới. Con sẽ cố gắng tập trung và an trú hiện tại và con sẽ cố hành thiền. Hôm nay con cũng đang cố gắng tập trung vào công việc hiện tại. Con hiểu là con sẽ mất nhiều thời gian để có được sự tập trung bởi vì từ trước đến nay con đã làm cho bản thân mình bị xáo động, mất tập trung. 

      Con cảm tạ ơn Thầy vì bài viết này. 

      Con xin thỉnh nguyện Thầy chỉ cho con cách nào để có thể có được sự tập trung.

      Con cầu nguyện cho sức khỏe và sự trường thọ của Thầy vì sự lợi lạc của tất cả chúng sanh.”

  21. jnanadarshi Chakma says:
    Respected Holly Guru,

    Thanking you for having teaches me a lots from this article. Though I had practiced for few days on Anapan Maditation from our Guru. I am happy to read it.

     

    Thanking you again.

     

    Jnanadarshi Chakma

  22. Avinash Kumar Srivastava says:
    Respected  Gurujee

    I bow on your feet

    It is really very difficult paper to understand, for me for two simple reasons. The first it took much of time to read it because of the discursive thoughts of my mind as well as distraction in between three reading as I had to leave reading and go to other place for some important or some unimportant works of house hold. It is also mentioned in your paper. This helped me understand your saying in practical way.

    Secondly I have read Visuddhi Magga of Buddhaghosh wherein Samadhi has been defined as concentration of pure and pious mind(Kusal cittassa ekaggata Samadhi) Buddhaghosa very meticulously narrated the different  Jhans two types of Samadhi (Rupa Samadhi and Arupa Samadhi) and four stages of Arupa Samadhi Akasancanayatana to Nevsanna na sanna.But in your meditational plan these does have any use.

    However, I do agree with you that the culture of sitting meditation has diverted the mind of the common people from real meditational practices.

    I need you guidance for warding off my prejudices regarding path of purification and Samadhi.

     

     

     

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