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stance would come from one body but that does time. I was wondering what becomes of the
not mean that the person that develops as the mental consciousness in that state?
clone is the same person. It is a different person.
Thrangu Rinpoche: I do not know. You d have
Translator: Rinpoche also gave the example of to ask the scientists who are doing that.
SHENPEN ÖSEL 33
Creation and Completion
The Eight Consciousnesses as Deluded Aspects
Of Mind and as Buddha Nature Itself
Continuing the Very Venerable Khenchen Thrangu Rinpoche s commentary on
Creation and Completion.
ur most common practice is tranquillity meditation or shamatha. As is
well known, the need for shamatha practice is based on the fact that our
Ominds are normally quite agitated by thoughts. We practice shamatha in
order to generate a state of mental stability. While the technique of shamatha and
the technique of the generation stage are distinct in that in the one your mind is
resting on something very simple and neutral as an object, and in the other your
mind is immersed in the elaborate visualization of the form of the deity the
function of these two techniques is the same. In the practice of shamatha, you
cultivate a state of attention which transcends the two defects of excessive ten-
sion and excessive relaxation, and you do the same thing in the practice of the
generation stage. In the visualization of the form of the deity, or the visualization
of the syllables of the mantra, and so forth, you cultivate the same type of atten-
tion as is cultivated in shamatha practice. In the generation stage, if your mind is
too tight, too tense, then the natural clarity of the visualization will be dimin-
34 SHENPEN ÖSEL
ished; and if your mind is too relaxed, you will identical to the vipashyana that is taught in the
then become distracted from the visualization. sutrayana.  In some respect means that the
So while the techniques are distinct, the function techniques can be quite different. The techniques
of shamatha and the function of the generation of the completion stage are not necessarily
stage are fundamentally the same. identical with the techniques of vipashyana, but
However, the generation stage does have a the function of the completion stage and the
characteristic or feature which is not overtly function of vipashyana are the same. Therefore,
present in shamatha practice. we can consider the completion
Through the practice of the gen- stage to be a variety of
The relationship
eration stage, you not only gener- vipashyana or insight meditation.
ate the ability to rest the mind at In that context what we mean by
between the
will, but, because of the technique vipashyana and what we mean by
generation and
of the generation stage, you also the completion stage is medita-
bring out the mind s innate clarity completion tion on the nature of one s mind.
or capacity for lucidity. This is When we use this term to refer to
stages in the
especially brought out in the the completion stage we are
vajrayana is very
generation stage, not only by the talking about that style of medita-
technique or visualization itself, tion that is characteristic of the
similar to the
which obviously uses and aug- tradition of uncommon instruc-
relationship
ments the mind s clarity, but also tion.
by the constant variation in the To make this clear, there are
between
visualization. In generation-stage two types of vipashyana practice.
shamatha and
practice you move from one thing One takes inferential valid cogni-
to another. For example, at one tion as the path and the other
vipashyana in the
point you visualize the invitation takes direct valid cognition as the
sutrayana
of the jnanasattvas, and at an- path. Generally speaking, charac-
other point you visualize the teristic of the sutras is the prac-
radiating out and gathering in of light rays, and tice of taking inferential valid cognition as one s
so on. This change of focus or object in the visual- technique. This consists of thinking about empti-
ization actually produces new samadhis or new ness and using logical reasoning to determine
meditative absorptions at each step. These the emptiness of all things. Starting with the fact
enhance the development of mental clarity and that all relative truths are interdependent, one
the stability of samadhi in general. So the gen- reasons the validity of emptiness. In that type of
eration stage not only is a technique which can practice, emptiness is not an object of direct
generate a state of shamatha, but it also assists experience. One examines things, and gradually
in the development of mental clarity. For that through one s examination one comes to a convic-
and other reasons it is absolutely necessary to tion that everything is empty. One then culti-
practice the generation stage. vates and stabilizes that conviction until gradu-
However, the generation stage is never ally although after a very long time it be-
practiced by itself or in isolation. It always has comes a clear and definite recognition of empti-
to be combined with and succeeded by the prac- ness. Sometimes this practice of taking inferen-
tice of the completion stage. The relationship tial valid cognition as the path is also called
between the generation and completion stages in  analytic meditation. Analytic mediation is very
the vajrayana is very similar to the relationship stable and helpful and very good, but it is not
between shamatha and vipashyana in the very quick. It takes a very long time. Therefore,
sutrayana. In fact, we would have to say that the in vajrayana practice one does not do analytic
completion stage in vajrayana is in some respect meditation. One emphasizes the practice of
SHENPEN ÖSEL 35
direct valid cognition. In this context and up to this point, the text
If one takes direct valid cognition as the makes no distinction between what we could call
path, one does not emphasize thinking about the pure mind or the pure aspect of mind and the
nature of external things. From impure aspect of mind. It is
the point of view of vajrayana pointed out at this point that
If you know the
meditation, it is okay if external there are some individuals who,
things are empty and it is okay if because of their great or intense
nature of your
they are not. We do not particu- devotion, have a recognition or
mind, this alone
larly worry about it because the realization of the mind s nature
source of all of our experience that occurs spontaneously, that
will accomplish
all of our happiness and suffer- arises from within. Such a person,
your aim and
ing that which we use in prac- once they have attained that
practice. As long
tice and that which experiences recognition, has no need to worry
all pleasant and unpleasant about learning the difference
as you do not,
things, is our mind. Therefore, in between the pure aspect of mind
no other practice
vajrayana practice we are con- and the impure aspect of mind,
cerned principally with the mind how they work, how they manifest,
and no other
itself. In fact, not only is it more and so on. Since they have already
knowledge will
important to ascertain the nature realized the point which under-
of the mind, but it is also easier, standing those things is supposed
be of any
because, while external things to lead to, they have no need to go
significant help
are not that easy to realize as back and learn those things.
empty, the mind, just as it is, is an However, for most people it is
obvious embodiment or demonstration of difficult to generate a realization spontaneously
dharmata, an obvious embodiment of emptiness. through devotion alone. Most practitioners have [ Pobierz całość w formacie PDF ]
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