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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 caÅ‚ość w formacie PDF ] |