Showing posts with label One Pointedness. Show all posts
Showing posts with label One Pointedness. Show all posts

Thag 1:49  Rāmaṇeyyaka

Even with all the whistles & whistling,
the calls of the birds,
this, my mind, doesn’t waver,
for my delight is in
oneness.


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Jui asks: (? Question about samadhi)

John: actually what is more important is that background is completely gone. Then when the background is completely gone, you do not have a behind, only the sound. Then your experience becomes most direct, cannot be more direct. Then when you hear the basketball sound, bum bum bum.. only. You understand what I mean? Initially even if you have seen through, there will always be a tendency – you and the basketball. I ever went through a period where I thought that I will not have that problem anymore. After about three months later, it comes back. Then I wondered why does it come back after I have seen through? Then after that, the tendency (comes back?). for yours (me/Soh) it is quite clear, because lucid dream until one can control the three states, it is quite deep already. After the initial insight one needs 4-5 years to have that kind of calibre, you see? So some people are different. So it is sufficiently deep into the mind body tendency. For me, three months after (?) it has a dual sensation, then after still a period (?) after.

Jui: I always hear people say when you see one object you are like the object… but in my experience…

John: In your experience now, your self at the behind will be gone. But you are unable to reach completely mind to object (one pointedness). But your behind disappears. But to zhuan zhu yi ge (be absorbed in one [object]) you are unable to reach, that requires Samadhi state. That is, that behind is gone, but you are one pointed into one object, then with view you will experience maha experience, total exertion. He (me/Soh) is also the same, the behind is gone, no more self, only the sound but there is no self, there is just this, there is just that. That is because the insight has arisen but concentration (?) my way is different. Before insight of anatta I had decades of practicing meditation, then I AM, then meditation, then I AM. My practice is like that. (?) but for you guys, you see clearly first, the behind is gone and your experience becomes very clear and vivid and yet you are unable to concentrate. So you must understand that concentration is different. Peacefulness and releasing is (different), clear vivid awareness is also different. It requires different insights and practice. You still have to meditate, it is impossible that (?) you should be in this stage, you are very clear, the click click sound is felt to be very vivid, then one day you will have total exertion feeling, but you must practice releasing and concentration. When the mind is discursive and wandering, you need practice. your mindfulness/thought needs to be practiced. You need to have a stillness/Samadhi. (to me/Soh) Your stillness is still not enough. Your mind is still having thought after thought, you are unable to have stillness. But your insight is able to reach no self. You are still unable to reach stillness and releasing. It is not a matter of saying then you can reach it, it requires practice.

(Comments by Soh: before my realization of anatta I would do samatha and enter into jhanic bliss [samadhi bliss but not resting in nature of mind], afterwards it is more towards the bliss of no-self luminosity, yet samadhi is still vital)

Me: best way is to practice vipasssana?

John: Vipassana … when it becomes non conceptual and non dual, it is even more difficult like for you, your insight is there, there is no self, yet when you sit you are unable to reach it. Because you need to focus. You need to focus your breath, (otherwise?) unable to reach it. For normal people they are able to reach it even easier. For you it is somewhat more difficult. So I always tell you, for example, for you and him the way of entering is by clear luminosity… feel as clear as possible. For example when you breathe, feel your breathe entirely. So you feel very very clear, just this breath you know. Then you feel the vividness. It is easier to enter this way.

Me: so you are advising Anapanasati?

John: yes of course, then you do many times. But when you do many times you are not counting. Don’t count. Just feel the entire sensation of the breath. You are just that sensation of your breath. Then you are so clear with your entire breath. That whole aircon that touches your nostrils, then going into your lungs. It is just this sensation. This is what we call breath. So you keep on doing. You are very aware of it. Actually it is not you are very aware of lah. This is what I call awareness and the whole thing is awareness, there is no somebody awaring. It is just breath. Then slowly you will have this (Samadhi?), you need to keep doing. 



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Also see: Right Samadhi


Many people have a very warped understanding of the so called "highest teachings" such as Dzogchen and Mahamudra, thinking that these teachings allow us to bypass or skip meditation training, or that it does not require "practice" and "meditation". This cannot be further from the truth.

Here are the words from Lopon Malcolm, a qualified dharma teacher who was asked by his Dzogchen master, Kunzang Dechen Lingpa to teach Dzogchen -


Malcolm (Loppon Namdrol) wrote:
    Rongzom makes the point very clearly that Dzogchen practitioners must develop the mental factors that characterize the first dhyana, vitarka, vicara, pritvi, sukha and ekagraha, i.e. applied attention, sustained attention, physical ease, mental ease and one-pointedness. If you do not have a stable samatha practice, you can't really call yourself a Dzogchen practitioner at all. At best, you can call yourself someone who would like to be a Dzogchen practitioner a ma rdzogs chen pa. People who think that Dzogchen frees one from the need to meditate seriously are seriously deluded. The sgra thal 'gyur clearly says:
    The faults of not meditating are:
    the characteristics of samsara appear to one,
    there is self and other, object and consciousness,
    the view is verbal,
    the field is perceptual,
    one is bound by afflictions,
    also one throws away the path of the buddhahood,
    one does not understand the nature of the result,
    a basis for the sameness of all phenomena does not exist,
    one's vidya is bound by the three realms,
    and one will fall into conceptuality
    He also added:
    Dhyanas are defined by the presence or absence of specific mental factors.
    The Dhyanas were not the vehicle of Buddha's awakening, rather he coursed through them in order to remove traces of rebirth associated with the form and formless realms associated with the dhyanas.
...
    Whether you are following Dzogchen or Mahamudra, and regardless of your intellectual understanding, your meditation should have, at base, the following characteristics:
    Prthvi -- physical ease Sukha -- mental joy Ekagraha -- one-pointedness Vitarka -- initial engagement Vicara -- sustained engagement
    If any of these is missing, you have not even achieved perfect samatha regardless of whether or not you are using an external object, the breath or even the nature of the mind.
    ...
    Even in Dzogchen, the five mental factors I mentioned are key without which you are really not going to make any progress.

...

Samadhi/dhyāna is a natural mental factor, we all have it. The problem is that we naturally allow this mental factor to rest on afflictive objects such as HBO, books, video games, etc.

Śamatha practice is the discipline of harnessing our natural predisposition for concentration, and shifting it from afflictive conditioned phenomena to nonafflictive conditioned phenomena, i.e., the phenomena of the path. We do this in order to create a well tilled field for the growth of vipaśyāna. Śamatha ultimately allows us to have mental stability and suppresses afflictive mental factors so that we may eventually give rise to authentic insight into the nature of reality. While it is possible to have vipaśyāna without cultivating śamatha, it is typically quite unstable and lacks the power to effectively eradicate afflictive patterning from our minds. Therefore, the basis of all practice in Buddhadharma, from Abhidharma to the Great Perfection, is the cultivation of śamatha as a preliminary practice for germination of vipaśyāna.