2018 Iba Shamatha Retreat

Day 1 – Wednesday, 3 Oct 2018 Mind is not free because it is defiled. There is no wisdom without ethical behavour and concentration. This is why we always start with precepts in retreats In Theravada countries, they will take 8 precepts. Here we take 5 precepts. Reason being that we need strength and a healthy body, especially for beginners. This is very important For those of you who have not habit of meditation, you will have to put a lot of energy into maintaining the mind on one object. In all budddhist traditions, the best meditation object is meditation on the breath. This is also the base of practice on 4 foundation of mindfulness. And 4 fondation is base for 37 cause of awakening. When one have 37 causes of awakeniging, one becomes a Buddha, sravaka, pacceka or fully enlightened Buddha Since we are mostly towards samyaksambuddha, so we will emphasis on the meditation of the breath. Connected with Mahayana, which is contemplation of emptiness. Contemplation breath to contemplation emptiness. This is basis of practice of breath in Mahayana. Bhante hopes we will find interest in this practice, which will be the basis of this retreat. Only when one has interest , then one can do well. This is true for worldly things as well, but it is even more so for meditation. We don’t do things for the wish of “attaining something”. Meditation is going against this stream. Meditation is about letting go desires. Because we have desires, we have difficulty in meditating. Therefore firstly we should develop desire for dharma, the teachings of the Buddha. When we have this desire for teachings of Buddha, it will guide us. If no desire for dhama, dhamma cant guide us – we cannot learn meditation. Knowing what is possible and impossible – this is one aspect of Buddhism. This is based on knowledge of dependent origination. Learning meditation is also learning the causes and conditions of meditation. Understanding this clearly, we wont make mistakes. When we mistakes, we will learn from this mistakes. Without learning from mistakes, we cant learn meditation In Tibetan tradition, it is advised to start with short sessions of meditation. The beginner will advance a little bit when they progress joy and happiness in meditation. Though it is very little and small, it is the beginning. Base of meditation is condition to penetrate the truth of suffering. This is the job of vipassana. One understands the cause of suffering, the end of suffering, and the middle path. When one knows the truth of suffering, one has penetrated 4 noble truths. We understand one truth, the truth of nirvana. This is the only ultimate truth. This ultimate truth is based on the penetrating the truth of suffering.

In order to improve our understanding, we approach this truth, understand, then penetrate this truth. To do this, we practice shamatha. The emphasis of northern tradition, which emphasize the path of bodhisattva. We will learn according to this tradition. The process of learning shamatha and vipassana is not a seprate process. In the shravaka tradition, one first learns shamatha before proceeding to vipassana. But in this tradition emphasisesd here, both shamatha and vipassana have the same object – the mind. The whole science of meditation is about learning about the mind. Due to mind –bondage. Due to mind –liberated. Liberated because we use the factors of mind that support liberation. We join shamatha and vipassana in meditation, with the object being the mind. In order to be able to do this, we need to learn step by step, to get a deep experience of meditation. Without a deep experience of mediation, it is not possible to join shamatha and vipassana into one process. The meditation on breath is a special object of meditation in all Buddhist traditions. It is the very essence of understanding the complete course of liberation. Anapanasati, if correctly understood, contains all that is needed to liberate the mind. Whether in the teaching of shravakas or teaching of bodhisattvas. So one does not need to leave the breath. All that we need to understand in meditation, we can understand thru simple practice of anapanasati. In Chinese buddhas, anapana is called 六妙法. 6 wonderful methods – why known this way? Because thye can all lead to liberation. We learn meditation to experience the equality of all phenomena. Equality of all phenomena can appear in the mind by using this 6 methods. This is also known as penetration of emptiness. Therefore breath is used as means to penetrate emptiness. In Treatise of Mhayana, the breath itself is used to penetrate to emptiness. We are also going to learn about the subtle form of the breath. This is not mentioned in the shravaka tradition. This is also called prana or qi. In the Buddhist tradition, it is also known as faculty of life. Faculty of life – also known nurse that is taking care of our body and mind. Giving us support in everything we do. Mastery of breath in subtle form, in all budhdist traditions, is means to mastery of mind. In yoga tradition, the subtle breath (subtle vital energy) nourishes the body and mind. This is subtle vital energy is compared to the horse. And the mind is the rider. These 2 combined can do wonders. This explains the intimate relation of the breath (in its subtle form) and the mind.

According to Buddhist philosophy, spoken in different way in Southern and Northern traditions. The mind moves due to the presence of vital energy. In order to understand this, one needs to have practical knowledge. Theory will not be much use without practice. Through deeper practice, we get deeper insight into the mind itself. Depending on how we conduct the mind towards the objects. The job of conducting the mind to the object is based on this vital energy. Bhante hopes this has aroused our interest in this practice, which will benefit us. Entrance into the practice is most importance. Once we have entered into the practice, we will find that everything is of little interest. When we develop such an interest, even waking up at 2am and meditating long hours is fine, since one has passion for the practice Bhante has leant meditation due to asking his teachers many questions. He kept on asking, this is how bhante got his clarity. Q&A is important Bhante will explain the practical method in the morning. In the evening, time will be devoted on analysis of the text The English text lose out to the Chinese text (translated by Hsuan Tsang). Chinese text contains uncommon Buddhist terminology. Please ask if unclear Clear understanding is important to practice. According to the bodhisattava or northern tradition. Insight is based on complete understanding on the summary of the teachings. This is what we want to achieve. When we have complete picture, it becomes very easy to practice. Buddha says to his disciples: if one does not know, penetrate, detached from everything, it is impossible to make an end to suffering. Understanding of meditation is based on understanding the of buddha’s teachings. This does not mean one has read the whole of tipitaka. One life is not enough to do so. Will need many lives. Understanding the “all” that is true in one’s experience. This means understanding all. When one understands this, meditation becomes spontaneous. One does not need to make effort. This is the aim of meditation. We meditate till meditation becomes spontaneous. When this happens, we become (one with) meditation. In the indian tradition bhavana = becoming. Therefore we become one pointedness of mind. We apply this one pointedness to all objects, and gains realization. We cannot separate on what is real objects of our experience. This meditaion combines both the shamatha approach and vipassana approach to observing the breath. In the southern tradition, this is separated. But we can actually start to combine both stages in our practice.

Meditation on breath is to be learnt step by step. The emphasis in this retreat will be based on northern tradition – in which the steps are organic process. If we separate the steps, we are bound to misunderstand. We will try to make this clear right from the beginning. 6 wonderful methods – each method can be used in specific circumstances. And the circumstances rotate. We experience same things in different ways again and again. This is what our life is about. We experience is based on how we structured in our mind, and how we understand this structure in our mind. This is describe in utmost detail in Treatise of Meditation of the Mahayana tradition. When we learn meditation, we learn so much about our self. When we understand ourself, we understand everything. Our reaction to different objects is not something we cant understand. It is connected to our past experience, and how we digest this past experience. The more we learn meditation, the more we will be able to see this clearly. All the differnent conditionings of the minds, they rotate based on our past experience. When we understand this, we then detach. Without this understanding, we cant detach. Impossible. Precept taking 1st precept – not killing, not taking life, not depriving beings of Prana, not cutting prana. This is not killing. When we think this way, we will have more respect for life. Having respect for life is a base for our sensitivity. According to Buddhism, we are in trouble because of our grossness. Because we don’t have sensitivity. Because of grossness, we don’t appreciate our own and the lives of others. When we think like this, we will have an interest in wanting to not deprive beings of life energy. 2nd precept – not taking what is not given. This is common basis in all religions. Only that Buddhist approach is deeply rooted in compassion and non-violence. This is extended to not only humans, but all life. This is the uniqueness of budhdism, and greatness of budhda’s teachings. 3rd precept – not having illicit sexual intercourse. In fact during retreat, it is best not having any sexual intercourse at all, to keep the brahmacariya 4th precept – not lying. 5th precept – one should not take drugs or intoxicants, to the extent of making the mind unclear In the Buddhist traditions, these precepts are taken together with triple refuge. For non Buddhist, this is not necessary Triple refuge = refuge to liberation. All buddha’s , all teachers teach , is only 1 taste (一味道), the taste of liberation from suffering. Buddha – end of suffering. Dhamma – teaching leading to end of suffering. Real sangha – community of those who realise the taste to the end of suffering Monks are also sangha, but this is only conventional sangha. The real sangha refers to above, so they stand also for the end of suffering.

Taking the triple refuge means refuge to teacher, teaching, and those who realized the path to the end of suffering. This is real meaning of triple refuge. As a monk or nun, one is qualified to give this precepts. Reason being they are privileged to devote oneself to this teachings. It is much more difficult for lay people, who have so many things to do. The aim of sila is harmonious to oneself and to others. When we don’t have ethical behavour, it is difficult to find harmony to onself and to others. We will always be critical. We will always try to find fault with others and oneself. Due to ethical behaviours, we come back to our home – to our mind. Rather than seeing the thoughts outside, we start to see the thoughts inside. When we do this, concentration becomes easy. Because one has no remorse. Remorse is nothing but excitement. We practice meditation to find peace. Shamatha literally means peace. When we have peace in oneself, we can see things as they really are without distortion. Without peace, everything will be distorted with our own ideas of should/should not, or like/don’t like. When we find peace, wisdom teaches us how to make this peace last. This is what meditaion is about. The monk/nun will reprimand the preceptor to keep the precept with mindfulness and non-negligience. Buddha say non negligience and mindfulness is Base of nectar of immortality (nirvana)

Breath meditation instruction Counting cannot be separated from all other steps. This is the peculiarity of the northen tradition to emphasise this aspect. It is to be contemplated and understood clearly, especially from those of us who come from the western hemisphere. Westerners tend to be more inclined to “mechanical” thinking Meditation is advanced of thinking, that turns to non-thinking. Because there is mind, therefore there is thinking. But for such thinking, we don’t need concepts. In western tradition, thinking means thinking about some concept. But thinking actually means the mind itself. Even in absorption, there is process of thinking. This process of thinking is organic process. We cannot separate this. We cannot separate strictly counting on meditation of the breath. This is emphasized in the northern tradition – the first arising of bodhicitta cannot be separated from Buddhahood. Similarly, counting cannot be separated from dhyana , from vipassana. Because all the elements we need to master meditation on breath is encountered in counting itself. In the text, counting if done properly leads to the path of seeing, the direct object of liberation. Counting does not necessarily mean we have to count. It means we are able to establish our mind on the object, and letting it stay spontaneously. When we can establish our mind on the mediation object, and let it stay spontaneously, then all the doors to meditation are open.

If we are really intelligent, we can remind ourselves “I am breating in, I am breathing out” but better to think one is stupid, it is less dangerous. Most of our mind is monkey mind. So we need counting to tame the monkey mind. We will be surprised, when we learn meditation, that how deep the monkey mind is ingrained in us. In science, we believe we are descendants of monkeys. In Buddhism, Taoism, Judaism, Hinduism, we belive are we descendants of the gods. If we believe this way, then we should understand the mind of the gods. The gods are gods because they dwell in shamatha. If one has understood shamatha, according to Buddhism it is powerful karma. At the moment of death, when we have shamatha, it is easy to enter into state of absorption. It will protect our mind. Though it is not sufficient for liberation. When one has mastered shamatha, one can enter to the deep mind. This deep mind will protect the purity of the mind. The deep mind is freed from monkey mind. The first step starts with counting. When counting, we turn our mind inside. With counting, we turn our mind inside. We are not concern with our day dreaming. We are not distracted by outer objects. We do not follow the changing sensations throughout the body. The mind can stabilize. To start with counting, we stay with the breath where we can experience it most clearly. It may be the nostril, or the belly, wherever we can easily identify the in-out breath, there we can stay. Wherever we experience the in-out breath, count 1, 2, 3 etc. Do not count more than 10, if not we start to pay attention to the numbers, and we lose the breath. When we experience the breath, then we count. The skillful means to do so is to stay in a straight meditation posture. Yoga define meditation posture as stable and comfortable. When we are stable and comfortable, it is easy to relax. When we relax, it is important to keep vigilant. It is no use to be sleepy. If meditation object is not clear. It is not possible to practice vipassana. In order to make meditation clear, body should be stable. Eyes relax, then we can relax with clarity. When we wink our eyes, we start changing the object. When meditating, our mind is stable, then eye is stable. Object is not clear because we change the object. This is the basis for learning shamatha. When we stabilize the mind on the object, the breath is still moving. When we identify the place where in-out breath is obvious. The mind does not move. Real in-out breath keeps on changing, but mind observing the breath does not change. How? By paying attention to the mental image of the breath.

We need to see clearly that we experience due to body and mind. The body experience the pushing sensation – element of wind. The heat and coolness – element of fire. When the mind is stabilized, these elements go into the background. What remains is the mental image of the breath, the concept of the breath. The mental image does not change because it is a concept, altho the real breath change. One should develop this by maintaining the mind on the same place. To feel the touch of the breath at one place. If not one can start by following the breath first. But it is advantageous to maintain at the nostril around the nostril. One experiences, but is not distracted by sounds, feelings, sensations etc. if one is distracted, one brings the mind back to the object again. Should count no less than 5, if not mind becomes constraint. Most teachers advise to count to 10. Some teachers advise to count to 8 for 8 fold noble path. We can use whatever method that is useful. Most important is attention is established in the mind. 内转 – mind turns towards itself. When we become familiar with meditation, this becomes spontaneous. The 5 senses are controlled by the mind. If the mind turns outside, it has no way to control the 5 senses. If the mind (held by meditation object) turns inwards, it can control the 5 senses. Counting is all about this, by controlling the 5 senses by keeping the mind inside, by the touch of in-out breath. When sensation of breath clear, and mind is not distracted. Then we do not need the counting anymore.

Day 1 – Evening: Sandhinirmocana Sutra Base for the yogacara philosophy and practice. As far as Buddhist practice is concern, the practice of shamatha and vipassana in the Mahayana tradition In the Path of liberation, as far as Madhyamika is concern, object is the same. Yogacara has a little different approach, but object is the same Bhante translates as “Untying the knots” Sandhini = knots, mystery. Mocana = untying Yogacara is philosophy of mind. Everything we experience is based on mind. This is the buddhst approach. When we are aware of this, we become real meditator. We are bound by mind, liberated by mind. This is taught in the Theravada tradition too. When we understand the mind, we can be liberated by the mind. Doctrine of liberation – untie the knots in our mind (that cause us to suffer). Our trouble does not come from outside, it comes from inside. Yogacara – except the mind, nothing is happening. This sutra has 8 chapters. We will discuss on the 6th chapter.

Yogacara – Attributed to Asanga, to Maitreya Understanding 3 spheres of knowledge. 1. Gocara: 境界: sphere. Go = cow, cara = place to graze Mind. Everything comes from mind We should know where to graze, so to know where to find the knowledge Chapter 1: Buddha teach this in the Pureland of Vaishali 3 turn of dhamma wheel: 1 Sarnath 2 Prajanaparamita 3 Vaishali – Pureland. Taught Yogacara yogacara is accepted in all Mahayana traditions, but they have different intrepretations For eg, mind is nothing but suchness. In yogacara, where to find suchness? In the mind only. In the Agama, Buddha taught. Cittena niyatti loko… All revolves around the mind. Interpretation of the mind as only existing reality – this is yogacara. Chapter 2: Explanation on Ultimate truth. In the sutras, this refers to the view of realized persons Chapter 3: 3 aspects of mind a. Alaya b. Manas c. Differentiating consciousness Chapter 4: 3 natures a. Parikalpita fabricated nature b. Conditioned nature c. Parinishpana perfect nature Chapter 5: 3 substantialities leads to understanding of 3 non substantialities. When we understand this, we understand our reality is not real, because it is based on concepts. Ultimate truth – free from concepts Chapter 6: Chapter on yoga Maitreya passed this knowledge to Asanga, who systematized it to become the yogacara school Chapter 7: questions of Kwan yin concerning the practice of paramis Practice and yoga means paramis. Shamatha and vipassana is the most important parami.

Prajanaparamita: samatha = moon, vipassana = sun. All we can see depends on moon and sun. Stars are like innumerable virtues for us to practice in order to see. Practice can only succeed when one has solid foundation in shamatha and vipassana Chapter 8: Explains the fruit of the correct practice. For bodhisattvas, it is the state of Buddhahood. For bodhisattvas, it is the contemplation of one truth, of ultimate truth. Practicing Mahayana means practicing ultimate truth, beyond the world, beyond concepts. Topic: How does bodhisattva practice shamatha and vipassana? Buddha answers: by understanding that all that is established is established on the illusionary. In the ultimate reality, nothing is established. Ultimate reality is beyond names, words and concepts. But we still need to depend on this words concepts, names. Yogacara tradition is based on deep scholarship and understanding of concepts. Yogacara explains the concepts of Mahayana. Madhyamika adds the concept unstateable of logic. This, combined with yogacara is the pillars of Mahayana. Diamond sutra: practice of bodhisattva is the pursue of vow to liberate beings without seeing beings at all. This 2 concepts can be interchange. In Buddhism, “beings “is just a name. When we investigate, we find no real existing being. What is particular in Mahayana is the vow to liberate all beings, not only oneself. In the bodhisattva practice, there is no beings to liberated, but bodhisattvas vow to liberate all beings. Contemplation of one truth that is common to all – mind is emptiness, emptiness is mind. After establishing everything is illusionary, Buddha explain the 4 objects in the practice of shamatha and vipassana. First part of 6 chapter elaborates on this 4 objects As long as we are not realized, everything we see are just names and concepts. Whether we are aware or not aware of this, these names and concepts are programming us like a computer. We are programmed by names and concepts, dictating our relation to ourselves and to the world. Beings and the self are unconceivable, unthinkable. But we relate to ourself and to the world by concepts and names We have to turn to our mind, meditate to understand this. All that we can establish comes from syllables, which comes words and sentences, that we use to understand the world around us. We may think these conforms to reality, but in fact they don’t. We live in a subjective, not objective world (which belong to Buddha) When we see clearly, we automatically become aware and vigilant. The emphasis of shamatha and vipassana is to turn the mind to be aware that we are program by concepts and names. In the Theravada tradition, vipassana is by studying the ultimate realities. Mind is composed of many mental factors. Materiality is composed of many factors. Materialities is composed of kalapas. Breaking of concepts to understand ultimate materialty and mentality. In Mahayana, understanding the reality of emptiness. 12, 18 spheres, 22 faculties etc are the real object of dependent origination. And dependent origination is what Buddha realized at the Bodhi tree. All this can be summarized as emptiness. Emptiness includes all concepts and all worldly realities.

As long as we are not realized, we will be program by name, words, conditions etc. this is our dharma (that which is literally own nature) in fact there is no own nature. Own nature is based on concepts. When we practice shamatha, nirvikalpa pratibhimba: nirvikalpa (deprive of vikalpa. Comes from kr skt, which means fabricate, putting together. Vi skt means differentiation. We put ourselves and the world together by process of differentiation. This differentiation is in a way linking us, whether we are aware of it or not. Individualizing mind = mind which takes basic mind as the self. Through faculties, we appropriate the world. Whether we are conscious of this or not, this is how we function. To understand the basic mind, which we acquire at birth, and leaves us at the time of death. ) In yogacara tradition, understanding of basic mind. In theravada tradition, bhavanga (anga = cause, bhava = existence. Cause of existence) because of this basic mind, there is cause of existence. This continuity. Penetrating dependent origination, we penetrate the world, and we go beyond the world. Whatever established is only illusionarily established. Established on our vikalpa – differentiating mind. Personalising mind is based on basic mind. 5 senses do not experience concept. Our concepts are directly linked to individualizing/personalizing mind. When we penetrate the falsity of subject and object, we penetrate ultimate reality. Mahayana approach to shamatha vipassana = non duality. Understanding parikalpita – reality of concepts, what brings “self” to our experience. As dharmakirti explained, when there is self and other, there is real object. When there is real object, there is real concept. This is to be understood through shamatha and vipasyana. Solidity of self come from concepts. Not from reality Firstly, one experiences the 5 senses. Then we make an image of this (pratibimbha – reflected image in the mind) reflected concepts, we create our reality. When we do not change the image which we have grasped through our 5 senses, we are practicing shamatha: nirvikalpa pratibimbha : non differentiating. Vipassana: differentiating the different qualities of the image. Peculiarity of Mahayana, is that it brings the logic into the differeintiation of the image. Theravada emphasise direct experience of ultimate realities. Differentiated image or non-differentiated image. But image is always in the mind. First we understand them as objects as meditation, then we understand that it is contained in all objects of our experience. Staying with non-differentiated image: making past present and future image the same. Only the mind in Samadhi can see things as they really are. Seeing things as they really is to understand that we are linked by our vikalpas , by names, concepts. All that we experience, vikalpa: fabrication arise from personalizing mind, which arise from basic mind alaya (mind which dwells). Anoka (pali): no house – to describe the Buddha in Theravada. Our “house” is our alaya. Where we dwell, this is our dependent origination. We dwell because we appropriate the mind and the senses Direct seeing – directly realizing the object of realization (vastupariyanta: limits of basis. Vastu = base. Pariyanta limit) Alambana skt. lam = to hang. Attained Path of seeing, nothing to hang the mind on.

Limits of basis = 2 objects according to yogacara. Yavabavikata = everything we can experience in the world (As far as the mind can go (worldly mind) 12 spheres, 18 elements, 5 aggregates, 4 noble truths, dependent origination, etc) in pali tradition nata parinna = object of knowledge/of wisdom. Yatabavikata = suchness Wordly aspects of suchness can be understood by understanding ultimate suchness Ultimate object (karyanishpati) Nirvana = beyond continuity and non-continuity (xi lun, papanca) beyond the 4 extremes (caturkoshti….) Where it arises, it ceases (nature is emptiness) First Undestanding emptiness of object, then of subject. Ultimate object of shamatha – mind which does not moves. Ultimate object of vipassana – mind which moves. To penetrate both together. In emptiness everything is equal.

Day 2 - 4 Oct 2018, AM To get into meditation, we have to learn the 2 types of isolation (viveka, 离) Viveka has 2 meanings 1. Isolation 2. Wisdom When we isolate the body and the mind, we are creating conditions for wisdom. Isolation of body and mind, is called gyana. Outer and inner yoga – Shamatha and vipassana is yoga Main source of yoga is yogacara bhuji sastra. Understand the scope, then conduct and then fruit of yoga. Triple vision = stages of cultivating bodhicitta Practice of bodhisattva = yoga of bodhicitta, which is based on skillful means In order to go into dhyana, we need to cultivate 2 types of isolation. These 2 types of isolation leads to experience of dhyana. In the abhidhamma of sarvastivada. The practice of shamatha is explained by the practice of 8 attainments (samapatti 八种等知) Nine dwellings of the mind (cittasthithi). Dwellings of the mind on the way to shamatha. When one has mastered this, one will have attained anaboga (effortless) manasikara (attention). This can be used to practice the tantric visulaisation, for qi-gong, yoga to clean the channels and open the chakras. Every bodhisattva creates his Pureland Prajnaparamita sutras, Buddha teach to Subhuti. 8 attainments and supernormal powers is base for bodhisattva practice. For beginning bodhisattvas, practice is based on using spontaneous attention. With this spontaneous attention, one can practice tantric visualization, mahamudra, Dzogchen etc. this is Mahayana way of practice to penetrate to suchness, to emptiness The object of bodhicitta is emptiness. The object of emptiness is transcendental wisdom. Shamatha is to develop transcendental wisdom. In practice of bodhisattva, we practice shamatha to realise suchness of the mind. Here is where shamatha and vipassana meet, where mind is ultimate object (suchness) this is the real mind. In the Mahayana, suchness = mind. This is to be realized by shamatha and vipassana meditation Turning the mind in, keeping mind on the object, absorption onto the object. Once one practice this 3, then one will attain Samadhi. This is largely misunderstood. Liberation = Samadhi. Practice of Shamata and vipassana is to attain Samadhi. When one attained Samadhi, one attains to means of liberation.

There are 2 samadhi, Samadhi of shamatha and samadhi of vipassana. When one has attained upacara Samadhi, it is similar to attaining the nine stage of shamatha. This is the Samadhi which has not yet surpassed the sensual sphere of perception. Sense sphere devas all the way to hell beings, we are dominated by the 5 senses. We are always occupied by these objects. Without abhidharmakosha (or abhidhammata sanghaha) we cannote understand how our mind and body are linked. We have to suprassed the sphere of 5 senses to attain a more subtle kind of perception, of sensation. What our mind differentiates, what it dictates is based on the sensations. We differentiate the content of experience based on sensations. Sensations are based on perceptions. Buddhist cosmology based on 3 perceptions. A) gross perceoption (only gives small wisdoem - parita nyana) B) When we practice jhana, we go into perception of subtle forms. This is the perception of brahmas. They are beyond sphere of sensuality. This gives attainment of great wisdom. This is condition of attaining of appamana nyana (illimitable wisdom). This belongs to supramundane mind. Subtle perception based on subtle forms, or even non-forms. Learning meditation is learning 3 types of wisdom. 1. 5 senses 2. Subtle forms 3. Illimitable wisdom surpassing forms and non-forms, perception and non perception etc First is isolation of body (kaya viveka), isolation of monkey mind. Monkey mind which is bound by 5 objects and 5 senses. When we have pleasant sensations, we hold onto it like the monkey onto the banana, and we don’t want to let go. Neutral feeling is the most pleasant feeling for those who have wisdom. It is the most unpleasant feelings for those without wisdom. Neutral feeling is the best space for mindfulness and awareness. Neutral feeling becomes completely purified only when we have mastered the dhyanas. Citta sankhara – formations of mind. We are formed from our sensations and perceptions. When we have monkey mind, sensations and perceptions give us continue flow of defilements. When we attain large wisdom (wisdom of meditation) automatically we will detach from feelings. Learning shamatha is learning detachment from feelings, from perceptions. Then will will have purity of mind. Monkey mind always turns to object of the 5 senses. It will turn to the object that has greatest impact on the mind. Sight, sound, taste, etc. Mind automatically run to the most obvious object.

Tendency to destroy unpleasant touch, to hold pleasant touch. If neither unpleasant or pleasant, boredom will come. Mind feels dull, and pays attention to what comes. This is the monkey mind. In yogacara, all objects are mental objects. Acara skt conduct. Yogacara = conduct of yoga, which is to turn the mind inside. As long as the mind is outside, we cannot learn yoga. When we cannot learn yoga, we have no way to surpass the monkey mind. According to jain, hindu, Buddhist yoga, according to indian tradiioton, the monkey mind (cancala [unsteady] citta [mind]) is the root of all defilement. All defilements is rooted in unstable mind. Overcoming the unstable mind means attaining peace. According to Buddhism, we attain temporarily by shamatha. We attain peace for good by vipassana. When we have understanding of both shamatha and vipassana, we can connect both together and experience the one taste of liberation. According to 大智度论 of nargajuna, all ??? is one taste. All wise beings are concerned with peace. One taste means continuous peace. We attain continuous peace by practice of shamatha and vipassana. The Buddha always remains in Samadhi, that’s why he has no place for defilements. Buddhas Samadhi Unites shamatha and vipassana (止观双休) Why the breath is most convenient object? Because The breath is always with us. The breath involves the whole of ourself. How we experience the breath depends the state of body and of mind. When mind and body are not together, we don’t breathe. Aim of meditation is to sublimate the breath, so that we don’t experience the gross breath. Also, besides gross breath, we have the subtle breath. The subtle breath does not leave us as long as we have the mind. In northern tradition, the greater attention is on the subtle breathing, or cellular breathing. This is the aim of yoga. Yoga uses breath as a skillful means to attain Samadhi. Using what type of breath? The subtle breath, the vital breath, or the life faculty. As long as life faculty is present, we are alive. When life faculty leaves us, the mind will leave us. Learning to subdue the mind. Or else the mind is always agitated and without peace. When the mind is restless, the body is restless. The mind will follow to whatever sensation in the body. Therefore no way to attainment of inner peace. When the mind is concerned with the meditation object, it can ignore the impact of the 5 senses. Stable body posture is skilfull means for developing steady mind. With stable bodily posture, the breathing becomes different. With stable body posture, the whole body is taking part in taking of oxygen. With stable bodily posture, we can feel the whole body is breathing.

Spine should be erect, breathing will be different. Humans have erect spine, unlike animals When mind jumps from sensations to sensations, it has no peace. This is suffering. Learning meditation, learning shamatha is learning subtle mind. Without shamatha and vipassana, our mind will always be gross. Then we are completely dominated by our sensations. Silent mind, that which is beyond the slavery of sensations. Turning the mind inwards = is called isolation of the body. Isolation body lead to isolation of mind. Isolation of mind leads to shamatha. This is where the mind is not concerned with anything else except the meditation object. In this state, no sensation, no perception will disturb. Then the mind becomes silent. We are still aware of other sensations such as plane flying, or body ache, but this will not take our minds attention away from the breath. Learning meditation is learning stable attention Important to note: 1. Clear object – object clear, mind clear. Object can be clear only when we turn the mind inside. Meditation is penetration of the object. Need to have very clear attention, sensation, perception. Only then we can penetrate the object 2. Stable posture and stable body. Eyes don’t move. Attention is stable. 3. When mind is stable, try to see how it is connected with stable perception, sensation, attention. This means mind has mindfulness. Without mindfulness, there is no mindfulness. To meditate means be mindful. Being mindful means being vigilant. Vigilant does not mean we are not aware what is going on. We are aware of the colours, smell, body sensations etc. but they will not influence our attention. Our attention remains stable on where we guide our mind. In the northen tradition, the whole of meditation is based on “making object in the mind”. Manasikara = making in the mind, in mind. One will experience how to make the object in the mind. If we make breath in the mind with stable attention and mindfulness, it will be a very different experience. When we make breath with unsteady mind, unsteady body, unsteady perception, it will be a very different experience. The more subtle the mind, the more subtle the object. This is same as breath as with all other objects. The more subtle sensation, the more satisfaction from meditation. When the breath becomes subtle, this is due to perception of body and mind becoming subtle. Subtle sensation is the gate to wisdom. Subtle sensation belongs to subtle mind. It is important to relax, yet keep the mind vigilant. This can only be accomplished with mindfulness. Learning meditation is learning to be relax yet vigilant. Experiment and see how the breath changes with the spine straightness, and the vigilance. Meditation for 30 mins from 10:23am Post meditation

Mindfulness is what brings stability to the mind. So that the mind don’t move here and there. Mind is restless, when it is restless, it is unhappy. Whatever sensations there are, the mind goes there. This can only be repaired by mindfulness. Mindfulness means mind is stable on object of attention. Mind does not leave object of attention When walking, aware of walking, when talking, aware of talking, when learning, aware of learning, etc. our mind is fully there in whatever we do. This way, our mind is not distracted. With mindfulness, all that we experience becomes clear. Restless mind blindly follows whatever sensations that just comes. Learning mindfulness, whatever we do, stable complete attention. Remember where our mind is in every moment. When mind loses sensation of walking/breath, mind will go elsewhere. When we have clear sensation and perception, whatever we do with mindfulness, we will experience it differently. Mindfulness = becoming one with.

Day 2 – PM Use the breath naturally, mind will become natural. If we force the breath, the mind will also become unnatural. In Abhidharmakosha, Vasubandhu explains pranayama vs anapana. In Anapana one should observe the breath, not control the breath. Wisdom of Buddhism – Anupassana: pure observation. Not adding or taking away anything. Then we come to real wisdom. Because we want to add and take from our experience, we do not see things as they are, and we engage in fruitless speculations. This speculations bring us away from concentrated mind. Because we don’t know what is natural, we want to force to add/take away something from reality. Passana = seeing. Anu – near. Learning to observe. Without mindfulness and awareness, we are just imposing our own ideas on reality. This is what we want to avoid. Anapana = subtle form of samatha. Will need strong concentration to be aware of this subtle object. How we breathe depends on condition of body and of mind. When we meditate mechanically, we don’t see the real nature of the breath. Breath is connected with all that we do. Breath is known as formation of the body. Completely concentrating on what we are doing. Meditation on breath is most skillful means to attaining this aim. In modern times, people do many things, but mind is not there (present). Therefore mind becomes very agitated. This is a sickness of modern mind.

Anapana gets rid of agitation of the mind. The text we are using is from the shravakabhumi, explaining the practice of the disciples (arhats). The peculiarity of this text is that Asanga or Maitreya is in fact teaching the bodhisattva path. For the ancient teachers, the understanding of bodhisattva path is impossible without understanding of shravaka path. This understanding is taken for granted by Mahayana teachers. A bodhisattva is able to teach all 3 yanas and does not distinguish between. The explanation of the bodhisattva path in all traditions (even in tantric or Theravada) derives from the yogacara bodhisattva bhumi taught by asanga, and developed further in commentaries by Vasubandhu. In prajnaparamita sutras, which is base of bodhisattva path in tantric or non-tantric. Essence is transcendental wisdom. From Transcendental wisdom comes bodhicitta. Bodhicitta is explained in the bodhisattvabhumi. “where the cow is grazing” which is subject matter of budhist yoga, i.e. mind in Samadhi, not in Samadhi, what is mind made of, body made of etc. In prajnaparamita, it is explained that Shariputta has doubt in transcendental wisdom. Buddha then showed that transcendental wisdom has no contradiction with what he has taught previously. Transcendent wisdom cannot be taught when three is 5 nivaranas (obstacles) grasping, resistance, agitation & worry, sloth & torpor, (negative) doubt. Summarised in the Mahayana as the tendency of mind to sink or to excitement. When this occurs, our mind is not open to transcendental wisdom. First we have to make the mind pure. When the mind is pure, one becomes receptive to all teachings. Therefore First we have to learn shamatha to get deep experience of pure mind, then all teachings become clear. The mind then starts to see defilements as guests. Beings of the world do not see this, as they don’t have shamatha. The defilements are guests. If one is not able to see this, the teaching of emptiness should not be taught. For those without experience of pure mind, the emptiness they understand has something missing But emptiness is in fact fullness. Tantric teachings make no sense without this point. The first book of yogacarabhumi sastra, which is more than half. Bhumi = ground. We need the ground to do the correct practice. Meditation = using the mind in the correct way, understand how the body and mind is working. Sandhinirmocana: Grounds, practices, fruit of practice. Same for yogacarabhumi. Understanding the mind, how it works with and without vicara, with and without vitaka, with and without Samadhi. In this way one gets deep understanding of practice. One understands the shravaka’s understanding of the ground, vs bodhisattva understanding of the grounds. The difference in shravaka path has no bodhicitta. Bodhisattva path deepens shravaka path on the base of bodhicitta, suchness, non-duality.

Next 4 chapters: yogastanas – where we place practice on yoga. There are 5 objects mentioned 2 are anapana and asubha under the section of shamatha. Why? Because the greatest obstacles to meditation are due to our attachment and our useless thinking. This 2 are interconnected. The Buddha explains this is the cause of suffering. We have thirst and greed because we pay attention to what we consider a desirable object. Object that we want to possess, to have. According to Buddhism, anger and greed are 2 sides of the same coin. They do not come together. Anger is also based on useless thinking and attachment. When one is detached, one has little useless thinking. When we meditate, we can detach from useless thinking. In this modern world, we have to indulge in useless thinking, if not we cannot function. When we observe the breath, we are detached from useless thinking. When away from breath, we are in useless thinking. Every moment, the breath is manifesting the state of the body and the mind. When the mind is attached, angry, detached, bored, have interest, firm attention, weak attention, etc the breath will change. Other than anapana and asubha, the 3rd object of meditation is love/friendliness. Friendliness is precursor to compassion. Compassion is precursor to bodhicitta. All virtues are connected with love. There is no greater enemy than anger. Anger is the real enemy of all beings. Love is together with compassion, joy and equanimity. This is special meditation. Meditation of non-differentiation. Shamatha connected with wisdom leading to bodhicitta and to nirvana. Metta opens the heart. 4th object is the six elements. This meditation gets rid of pride. All beings are composed of 4 elements, space and mind 5th object is dependent origination. Yogacara classifies this as shamatha, although it is also vipassana. We meditate on this object: When we see self, we do not see causes of conditions. When we see cause and conditions, we do not see self. Suchness transcends attachment to differentiation. Understanding of subtle breath is related to understanding of emptiness. Sati: non-wobbling mind. Meditation: training not to forget the object of observation. When we forget the object of observation, the mind becomes unsteady. Theravada is only concern with gross breathing (as stated in the northern text) Northen tradition also focus on the interim breath or the subtle breath (无间呼吸) on top of the gross breath.

Subtle breathing is related to “whole body breathing”, to the pores of the skin. Scientific terms is called cellular breathing. All things that have life breathe this way. Subtle breath = prana = life faculty. This protects the body and mind. When life faculty is absent, breathing stops, cells die. 4 objects of anapana in northern tradition. In , out , interim in, intermin out breath. Interim breath = kumbaka. Anatara kumbaka and kaya kumbaka. Filled and empty saushilyam. Saushilyam = part of body above the diaphragm. Diaphragm has close connection with the mind Imtimate connection between vital energy and blood. Qigong – release of vital energy, improves circulation of blood. Experiencing the breath through bodily touch and mental touch. With mindfulness, mental touch is predominant. Without mindfulness bodily touch is predominant. Touching and non-touching are non contradictory. This is contemplation of non-dualism and bodhicitta. Day 2 evening session Q&A As long as we are using foreceful attention to object, we will not find pleasure in meditation. We have to use attention based on mindfulness, then we can find fulfillment in meditation. Beginners will always use foreceful attention to the object. This is habit and cannot be avoided. Despite beginning frustrations, we continue to meditate. The mind will attune to mindfulness by itself. The mind will discover secret of mindfulness after repeated attempt of forcefulness. Even in daily life, forcefulness brings one frustration, unhappiness and dissatisfaction in whatever we do. Don’t expect to be experienced in a short time. It is not possible. Unless one has practiced for a long time, and accumulate paramis over many lives. Developing meditation cannot be separated from developing wisdom. We have to put wisdom into our meditation. Wisdom means to use the correct antidote in the correct time. It also takes a long time to learn this skill. All that is to be experience/that we experience is only body and mind. Body and mind is linked to the breath. That’s why breath is called bodily formation – kaya sankhara. In the commentary to the satipatthana. It is explained that body is the puppet. Mind is the hand. Strings is the mind created wind-element. When we identify with self, with mind, we are subject to suffering. In zen, it is said that if we don’t know what is natural, we suffer. The breath and the mind is natural. When we want to possess, it becomes unnatural. We suffer. The best medicine to this suffering is breath and mind. Breath and mind is emptiness.

The 5 senses have no meaning without the mental sense. We use the 5 senses to touch the object. Whatever the 5 senses touch can only be impermanent. Mahayana meditation: Signlessnes, emptiness and desirelessness. In abhidhamma: The touch of the 5 senses with the sense object is avery rough touch, just like 2 rams with horns. The mind touch mental object is compared with 2 cotton balls, very small It is the mind which brings subtlety to our experience. Experiences through 5 senses do not last. It is impermanent. Pleasure experience by mind is subtle and can last a long time. When mind has turn inside on the breath, the breath become more and more subtle. The senses will not disturb us. As long as mind turn outside, senses will disturb us. Subtle mind still has contact with 5 senses, but it is not concerned. Dhyana samyutta of the samyutta nikaya. Buddha explains, to get to the other shore, one has to be a very powerful swimmer. One becomes a good swimmer by practicing the dhyanas. Day 3 – 5 Oct 2018, Friday AM Try to keep attention on the breath at all times, whatever we do. This will be much benefit for us. The breath can be involved in everything we do. Breath, Body movement, our speech is all mind created wind element. Making the breath our teacher for mindfulness and awareness How we experience the breath is very much dependent on how we observe the breath. This is true not only for the breath, but for very much everything. We experience in accordance with how we make (objects) in the mind. In the samadhibhumi of the yogacarabhumi sastra, Asanga mentions as many as 40 types of attention 作 意(or making in the mind) which we are to understand in meditation. It is also mentioned the 32 types of nimitta. It is important to contemplate the word nimitta It can be translated as image or appearance of the mind. The mind is formed by nimitta. The mind takes the form of the nimitta. This is how the process of thinking starts. It is difficult to understand what is the mind without the nimitta. Northern Buddhism describes mind without nimitta as transcendental wisdom. In southern tradition, one cannot experience samatha and vipassana together, unless one has experienced the ultimate object. Saying ‘there is no wisdom w/o jhana, no jhana w/o wisdom. One who has jhana and wisdom is in the vicinity of nirvana”. In the commentaries, it is understood that one has to have the direct object of liberation, only then one can join samatha and vipassana.

Why? When there is no this object, there is strictly no noble 8 fold path (middle path). Object of middle path can only happen when we have object we can’t grasp – which is the object of liberation The philosophy of Mahayana is all based on the theory that from the beginning, one cannot grasp any object. What one actually grasp is the image in one’s own mind. As long as we don’t have the object of liberation. All that we meditate on is the reflected image of the mind. But because we grasp at them, we don’t know the real object of liberation. Therefore we need transcendental wisdom. Without transcendent wisdom, we have no means to attain state of Buddhahood. Mental images are based on names. Names are concepts, they are not real. The names have no existence – explained in the prajna sutras. Applying this knowledge to meditation. What we hold onto the breath is in fact the image of the breath. Breath is in fact the wind element. It is always moving. How can we hold what which is moving? Element of wind is mind created. What our mind catch is in fact the idea or concept of the element of wind. The element of wind cant appear by itself, it comes together with earth (rough, soft etc), water (cohesion), fire (warmth). The elements have contradictory nature, but they co-exist together as one entity. How can this happen? Because they are all empty by nature. What we catch as the outer object is in fact the image of the outer object. This image defines our attitude to what/how we experience. If we observe the breath with distracted mind, with mind polluted by delusions (anger or attachment), the breath will have very different quality. When we develop concentration on breath based on mindfulness and faith, happiness comes. the mind will have changed, but in fact the breath has not changed. What remains is the light image of the breath, the colour image of the breath. How we experience the object is how we use our mind. There is no other way to better understand this by meditation on the breath. Even in tantric Buddhism, how we experience the object depends on how we lead our mind. When we lead our mind with concentration, faith and wisdom, we can transform the object. This is the wisdom of meditation on the breath. One needs to have interest and passion in what we are doing in order to do it well. See ourself how we watch the breath, so we experience the breath. What is the greater lesson than this? In order to understand the breath, we have to change our mind. The experience of the breath depends on how we relate to the nimitta (the sign of the breath). To relate in a wise way, we need to understand the different names and concepts connected with the breath. We need to understand the ultimate relation from breath to the mind.

Where does breath comes from? From previous karma. Karma is what forms our mind. Karma also decide what image, what sign we hold to, what sign we don’t want, we reject. The sign of object is primary, the names are secondary. We change our attituedes to the sign because we use the concepts in a constructive and positive way. Therefore we need to understand the theory of meditation, of the breath. Understand what actually the breath is, then we can relate to it in a constructive way, and reform our mind in relation to the quality of the breath. Quality of the breath, quality of sensations. Mind created wind element is for support, for our bodily movement. Science calls it nerves, whose center is at the brain. Brain is governed by heart, by feelings. In Buddhism, it is based on elements. When we see elements, we don’t see the self. When we see the self, we don’t see the elements. When we understand selflessness, we understand the elements, and vice versa. This breath does not belong to us, it belongs to the element of wind water earth fire space (which defines its borders) and mind (which defines its qualities). The elements don’t belong to us. The element of earth in us is the same as that of the wall, the table etc. Buddha explains to Rahula, 4 element is “like this” – this refers to suchness. “Self” is a name we impose on our experience. The breath is known as different names in different languages. There is no sign in the names, but we hold onto it as something real. The sign is suchness Boredom belongs to stupidity. When we discover our stupidity (无明), we are open to wisdom. When we protect our self as much as we can, meditation is very difficult. Meditation cannot be separated from wisdom. Wisdom in Buddhism is defined as observing the elements, and detaching from the self. By contemplating 1 reality – non-dual reality. Based on signlessness, no-desire, emptiness. This is called suchness. There is nothing to add, nothing to take away. This is suchness of the earth, fire, …, perception, sensation, mindfulness etc. Nargajuna says, all that we experience is suchness. This is the fastest way for realization. The breath does not belong to us. It is just movement and vibration. It is hardness softness, smoothness roughness. All this depends on how we experience it. How we experience it is how we make it in the mind. It is important to make the sensation on the breath very clear, so that no sensation will take away our attention. When the sensation is clear, the image of the breath becomes clear. If the image of the breath is clear, the mind stays with the breath and does not go any where else. First job is to make the image of breath clear, so that mind is not attracted to other images.

In daily life, we experience the objects with delusion. Image can only be clear when we experience with mindfulness. Otherwise it is sure to be not clear. Then our mind will always pay attention to other objects. The mind is like a boat without a rudder. The rudder is called attention (manasikara). Mindfulness makes the attention firm. When attention is firm, perception is firm. First, establish firm attention and firm perception. When we become sad and dejected at not succeeding in meditation, we see the sense of self. We forget the elements. 1. Counting, 2. Following, 3. Placing When we experience the pleasure in meditation, we will be able to relax. In meditation, to detach from whatever experience. Happiness, boredom, sadness etc. Then good things will come. Potential of violence comes from being unable to tolerate unpleasant sensations. There is no practice of great compassion without the practice of tolerance. This is important to understand. Story of Webu Sayadaw and his Italian disciple Nyanaloka Day 3 PM Practicing with devotion and continuity. Learning to develop habit of mindfulness in all that we do. And bring this mindfulness to the breath. In meditation we experience all kinds of unique situation. But we need to be aware that all this are just impressions created by the mind. The samsaric mind is based on sensations. It just follows sensations. It follows the desire for sensations. Sensations and desire are interdependent. A worldly person is obsessed by his sensations. Meditation is to detach from sensations. A bodhisattva does not accept sensations. “不受/收“ Even Buddha experience sensations. Buddha has extreme sensitivity, and therefore extreme intelligence. Paying attention to object that benefits us, not paying attention to that which does not – this is meditation. In the northern tradition, meditation is based on attention (manasikara, making object in the mind). Meditate not to follow blindly from sensations, but to detach from sensations. Then concentration becomes automatic. One has to distinguish between right concentration and wrong concentration. Right mindfulness vs wrong mindfulness. Right concentration is based on right mindfulness. Right mindfulness is based on firm perception of beneficial object. Vipassana starts with object of wisdom. The breath is also object of wisdom. We want to move away from the mind that blindly follows sensations. We want to develop a mind that penetrates sensations. When we cant penetrate sensations, we are bounded.

In the text, combining shamatha and vipassana – is not true samatha and true vipassana, but adopting shamatha and adopting vipassana (止顺观) Object is rupa, mind is nama. At the point where the breath touches, one can distinguish the 5 aggregates. “It is not me, I don’t belong to that” one detaches from the observer and the observed, and one detaches. This is not real shamatha and vipassana, but it will be very helpful. Because we identify with the observer and the observed, that’s why there is suffering. In Mahayana, the observer and observed are mind itself When one detach, the observation of the breath becomes very pleasant. It is unpleasant when we want to control it. 5 aggregates do not belong to me, therefore it is suchness. When we see like this, we will be able to learn anupassana (watching closely, not to see the self, not to see what belongs to the self) Wisdom come from experience, not information and theory. “Avahana” belongs to the different differentiations of attention. Asanga/Maitreya and Buddhist teachers differentiate 4 types of avahana (bringing mind towards the object). 4 types of avhana: 1. 2. 3. 4.

Forceful attention (bala) Attention with gaps 有间着意(sacidra) Attention without gaps, mind flows without up and down (Nishcidra) Spontaneous attention: Mind flows [like the ghee] (Samadhi): when one masters the object, ones mind glides over the object like ghee Avahana: concerns attention If our attention has gaps, or is forceful, it is not so beneficial. When mindfulness has continuity, awareness will also have continuity. Vitaka: applied thought. Root word: V (search, consider, deliberate 寻) applying the mind to the object In the northern tradition, The essence of vitaka is mati (will) and prajna (differentiating wisdom). Vitaka creates speech. When we pay attention to suitable object, vitaka will push the mind to concentration. In the visuddhimagga calls vitaka the close friend of the king (rajavalabhi) We know awareness is there when we can distinguish clearly what is beneficial and what is non beneficial, what is skillful and what is non-skilful, what object is useful for concentrating the mind, what object makes the mind scattered and agitated. We have awareness when we are aware of the defiling factors of the mind based on mindfulness. The disturbing factors (defilements) are always there, if lack of mindfulness, we cant see defilements clearly. The arhat and Buddha cannot leave mindfulness. Because they can see that a moment without mindfulness is complete madness.

Awareness is a tool for realizing selflessness, and it cannot do the job without mindfulness. When practicing shamatha, we do not contemplate impermanence. Shamatha is non differentiating the object. Shamatha uses the non differentiated image. When we open eyes, and see forms and colours, habits of liking and disliking will come. In zen, can keep eyes open, because they learn meditation with no-object. Wise persons cannot be bored. Only deluded persons. In Tibetan Buddhism, the techniques are purely yoga. But the principles are Buddhist. In anapana, as opposed to pranayamawe do not control the interim breath (kumbaka) by force, but by pure observation (anupassana) Text Propulsive karma (前因业)– karma responsible for our present life, is what pushes us into the present life (where we have body and mind) this is why we are breathing. The aim of the shravaka is to finish suffering. We are born because we cling to higher and lower sensations. When we cling to lower sensations, we are born in lower realms. We cling to subtle sensations, born in subtle state of existence. The mind is formed by formations, that is why it is born. With birth comes subject object. With subject object there will be six senses. With 6 sense there will be touch. When mind object and sensation come together, there will be touch. In order to understand the breath, we need to understand the reasons for breathing. First reason is karma which brought our present birth. According to Theravada, is the last active thought of our immediate past life. This is called propulsive karma. The formations are based in ignorance, therefore there is birth. When there is ignorance, there is desire. When there is desire, there is ignorance. Because of ignorance, we don’t understand things as they really are (yatha bhuta 如实) we suffer because we don’t understand things as they really are. Whenever there are forms, there is space. When there is no space, no form can appear. Characteristics of space – it gives limits to forms (rupa parichedda) Breath is also a form. Whatever is form is composed of the 4 elements. Even when the characteristic of breath is movement, there is no movement without solidity, cohesion and temperature. They appear together because there is space. For coarse breathing there is coarse space. For subtle breath there is subtle space (pore of skin). Space is space because it cannot be destroyed. Form can be destroyed. In Mahayana, it is important to contemplate mind like space. Mind is formless, but composed by many mental factors (which are the worldly aspect of the mind). Space is the suchness nature of the mind. This building can collapse, but space cannot collapse. What has form appears in space, which cannot be destroyed.

Flow of prana gives structure to our body. Interim breath = expanding and shrinking of the whole body, in its macro and micro form. The gross and subtle space communicate. Faith, conviction, mindfulness, non-negligience. In order to go beyond suffering, we need effort. By wisdom of concentration we are purified. Asanga explains all mysteries of the body and mind is connected with in-out breath. Because of our previous clinging to life, there is breath. Breath functions in space. When there is space there is time. When there is time, there is movement. When we understand this, we can detach. Living means to appear and disappear. To be a Buddha one has to master karma. To be a arhat one detach from karma. Bodhicitta continues to master karma by practicing paramis In Tendai, they have the greatest commentary on shamatha and vipassana in Chinese Buddhism. They relate the meditation to Chinese medicine. This is why meditation on breath is interesting, it gives us understanding of the secrets of life. Meditation on breath is connected with secret of non-self (in indian tradition – secret of non-self) When subtle breath is short, coarse breath is long. When coarse breath is short, subtle breath is long. We start to pay attention to the subtle breath, and the coarse breath go into the background. Day 4, 6 Oct 2018 Saturday The practice of anapana is the essence of practice to the 4 foundation of mindfulness. As a means to obtain the causes for awakening. Meditation on breath is explained based on 16 exercises. Mastering this 16 exercises will mean one has mastered the 4 foundation of mindfulness. In a way, one would have obtain the 37 causes of awakening. In this course, the main concern will be based on the first 4 exercises – kayagata sati (gone into the body). Buddha say, one who neglect the mindfulness of having gone into the body has neglected nirvana. When one penetrate the illusory nature of body, then one will penetrate illusory nature of everything. If we cannot detach from sensations, we cannot detach from mind. If we cant detach from the mind, we cant detach from everything The sequence: 1st is to penetrate into the nature of the body. This can be done only when we have mastered shamatha practice. Why? The object of mind is form. When we understand nature of form, we will understand the mind that is grasping the form. First we need to understand nature of form, then we can understand nature of the mind. When we master shamatha on the breath, we will see how the breath is changing. Meditation on the breath is practice of sublimation of the breath. This is inseparable from practice of sublimating of the mind which is observing the breath.

When this happens, our perception would have changed. We can go into the sphere of subtle forms, or the sphere of no forms. The root of suffering is to be understood in the mind, not outside. This is importance of shamatha practice. Through shamatha practice, we can experience the whole of Buddhist cosmology, from the mind states of lower realms, all the way to the Brahma states of mind. When there are causes and conditions, there is the process of change. No cause and conditions – no process of change. True natural state of things is no cause, no conditions, no change. This is the nature of emptiness. That’s why emptiness is form, form is emptiness. The bodhisattva is the practioner of skillful means. A bodhisattva is aware of impermanence and suffering, but he does not receive them. It does not mean don’t see and perceive. He abides in nonduality – things are as an arhat see them – in the 3 doors of emptiness: desireless, signless, An arhat has mastered mindfulness, so he is always detached. Practicing the bodhisattva path means we want to attain to Buddha. We contemplate on the natural state, the unarisen state. We contemplate the breath, sensation, body, mind, mental objects in nonarisen state. Because of bodhicitta, we contemplate the suffering of samsara is no different from bliss of nirvana We become the Buddha by practicing of skillful means – practice of perfection based on transcendental wisdom (one reality, not 1, 2, 3 realities). A bodhisattva knows the mind, body and mental objects as non-duality. How do we know the breath in terms of mindfulness gone into the body? Buddha explains in 4 exercises. They emphasise shamatha, but they also contain vipassana. From yogacara text, shamatha is presented as not separate from vipsyana. The object of breath is pushing and vibration, it is impermanent. It belongs to the elements. We are deluded with impermanence because we pay attention on concept. When we meditate, we can see clearly how obstinate is clinging to subject object. This is only broken by breaking the compactness of kalapas, the cohesion of mental factors and mind. In the Mahayana, we contemplate on emptiness. Emptiness is that which is unbreakable. Therefore it is real – abhidharmakosha. As nargujana says in the mula-prajna “for one who emptiness makes sense, everything makes sense. For one without, nothing makes sense”. There is no contradiction when concept of emptiness is clear. If emptiness is not clear, every where we see contradiction. In anapana, breath is breath, sensation on breath is sensation on breath. Mind differentiating on breath is mind differentiating on breath. Deluded mind is deluded mind, concentrated mind is concentrated mind. Mind in dhyana is mind in dhyana, liberated mind is liberated mind. There is nothing to add to it

or take away from it. This is the real state of things. This is what to be added to anapanasati from northern tradition. Getting into the Observation of the individual various elements, other than just observing from subject object perspective. Sato va asasati, sato va pasasati – Breathing in and breathing out mindfully. Experiencing the breath with clarity, with vigilance. In meditation, If the object is not clear, we have to make it clear by mindfulness. We need to put faith, effort and interest into the practice. When we are aware of change, we are meditating. Karma in Buddhism is a very active concept. We are not slaves to our karma. We are changing our karma. The best way to change our karma is to practice meditation When mindfulness become natural, meditation become natural. We are our habits (that which is natural to us). We have to put passion into the process changing habits. The best habit one can develop is mindfulness. This benefit beings the most. The habit of faith and effort has to be matched with concentration and wisdom, only then it will bring habit. Just faith or effort without mindfulness will not benefit us much Concentration without mindfulness lead to sleepiness. Wisdom without faith and concentration lead to depression. Mindfulness is auspicious in any occasion. If we put mindfulness into our body speech and mind, we are safe. Without which, trouble is bound to arise. Mindfulness bring meditative intelligence, without which we cannot practice. The mind need to experience the object clearly to stay on it. The mind to be mindful in order to have a clear object. To be mindful, we need faith, interest, effort, and understanding why we have to be mindful. When the breath is long, it is due to its causes and conditions. When it is short, it is also due to its causes and conditions. The meditator has to be completely aware, the causes and conditions for short, long, subtle and gross breath. Mindfully watching and being aware the causes of long and short breath 3rd exercise: I learn (am more aware) sabba kaya patsamvedhi [experiencing]. I learn to Experience the whole breath body I breathe in … I learn to experience the whole breath body I breathe out. In the commentary, “experience the body” is explained as 3 kinds of bodies. What is body? Hands, feet, flesh, skin bones etc, agglomerates, composite, that which comes together. What is the body of the mind? Differentiation, attention, perception, applied thought, sustained thought, etc, altogether with the mind. 3 bodies: 1. Body of the breath – element of wind which is not separated from earth, fire, water 2. Karaja kaya (karmic body) – the karmic body which has sensitivity. Sensitivity of ear, eye etc is karmic created. What we feel now is the result of our previous karma. This is specially significant in northern tradition, where one is to feel the breath in all the pores of the skin

3. Body of the mind – there is no mind without mental factors. The mind itself has no content. This is the mystery of the mind. Its content is when it reflects the object. To reflect the object, it needs: sensation, perception, applied and sustained thought, will. Because the mind has no content, it can contain all objects. When we rule the mental factors, we rule the mind. If not we are ruled by sensations and perceptions and will, we are slaves to our karma. 4th exercise: Sublimating the body sensation I learn to breathe in, … I learn to breathe out. Making the mind more and more subtle, and the breath more and more subtle. Connecting the awareness of the mind created wind elements (talking, walking, breathing) Day 4 PM Q&A In the Theravada, the mind is functioning because of the life faculty. Life faculty protect the mind. The light of wisdom illumines the object. Object becomes clear. When Object is clear, mind is clear. Our mind is covered. It is a long time habit that is not easy to get rid of. Concentration and wisdom are 2 different mental factors. With pleasant feeling, the mind is relaxed. In the northern tradition, one cannot investigate the mind without pliability. The scriptures explain that shamatha and vipassa purify/sublimate the mind together. Both shamatha and vipsyana can make the breath subtle. When mind has pleasure, it will detach from the pleasure as the mind will understand grasping to it is painful. The breath in the nostrils and in the whole body is interlinked. When there is gross breathing, mindfulness will go to the gross brief. Here we are learning a technique where we also observe the interim breathing, or the subtle breath in the whole body. It is fine to observe the breath in both the nostrils and whole body, but we can only attain one pointedness with one object, not 2. Experiencing more and more subtle object. Nirvana is the most subtle object – cannot grasp anymore. Subhuti was very friendly and compassionate, so Buddha teach metta jhana to Subhuti, and also transcendental wisdom. Common mistake of meditation: Using force, to grasp, to hold, to achieve. This is powerful habit, not easy to change. It will take some time. We learn meditation in order to let go, not in order to grasp. Our civilization is teaching us to grasp and possess. This is the deficiency of our civilization in this time. The first attention on the way of shamatha and vipsyana is nimitta pratisamvedhi (了相作意) understanding the sign of the object. Understanding gross object is suffering, subtle object is way out of suffering. If the breath is gross, the mind is gross. The rough mind wants to grasp. The rough breath will make sound. This breath is not suitable for concentration. The gross breath is not smooth, having quality of roughness. It will not flow. Touch with roughness will not clear pleasure. Only touch with smoothness will give pleasure.

Being vigilant, learning not to grasp. To detach and to relax. When relax, the mind becomes smooth. When not relaxed, the mind can only be connected with gross object. When we relax, we are creating subtle objects in the mind. The mind wants to stay with pleasant object, it will want to go away from unpleasant object (dull mind or agitated mind) We need to make the breath pleasant object. Using force, the sensation will go away. So we keep it by detachment. Samadhi = samadhana (application of mind to object which is equipoise). Samapatti = attainment (when mind attain into the subtle form or formless) Upa-ni-dhy(na): Emphatically from near. Thinking is just mind with an object. No need other concepts of like, don’t like, it is this or it is that. With training of Samadhi on worldly object, we turn in and see that whatever we hold with mind is impermanent. Then we realise that the ultimate object is not graspable. If we grasp it, we are grasping a concept. This is the unique view in Buddhism. 天台：修 证. Practice, then witness. When the mind can’t follow the breath, the mind will tend to go away that is when we count. Following the breath does not mean mind is moving. If mind moves, it is not following the breath. The mind can be one pointed on big area or small area. The area should not be too big, or tend to disperse. The area should not be too small, or the mind tend to grasp. The sensation should be pleasant. Then the mind will stay on the breath, following it from beginning to the end. Sheng Yen tradition teach breath till nimitta appears, then they go on and teach zen methods like huatou or mo zhao. In the past, religion was to remember by heart. Now education is only gathering of information. Counting – to establish mind on the object. Unless we establish the mind on the object, we cannot use mindfulness. When mindfulness is present, we can distinguish long and short breath clearly, together with its conditions. Pajanati (to know with wisdom). If breath makes sound, brings pleasant sensation etc, what are the causes? All this will be clear. Following the breath in one place with a touch (of the mind) that is smooth and flowing. Awareness that body is base of the mind. Meditation is organic process, not mechanical process. It is fluid and alive. Then our mind becomes fluid and flexible. We have to experience by ourselves, and use the different stages according to our needs. Learning meditation is learning intelligence based on mindfulness. Learning to apply antidote accordingly. Pore over the body (vibration at the outer layers of the body) 4) 身行: Buddha explain the meditation as discarding the form,… discarding the perception and nonperception.

Bodhisattva practices Samadhi, but does not becomes arhat. Because he contemplates one reality – nothing can be attained. As such, he experience higher stages of bodhisattvahood. At this stage, it is very easy to become an arhat, and make and end of suffering in samsara. No one can possess the wind, the prana, the movement. Supporting and pushing – one should also understand the breath, prana, wind like this. Whenever we see pushing in the Buddha, we understand it as prana. In yoga, the first principle to learn: the subtle can change the course. The subtle exist in the gross, but when the mind is gross, it cannot feel it. Equal effort to balance lax engagement and forceful engagement. 散乱分二种 - 内和外 Forceful engagement (in anapana) brings suffering. Wisdom will cure mental harm and bodily harm. Day 5 AM, 7 Oct Penetrating ultimate reality so as not to be mistaken by worldly reality. Ultimate reality is nongraspable. Worldly reality is graspable. Nargajuna in “Dharmakirti’s middle way” states that ultimate reality is covered by worldly reality. Because we have not penetrate worldly reality, we take the names as real. Names give us the impression of stability. Reality is impermanence itself. If we are really Buddhist, we should not blindly believe. Blind belief is always connected with grasping (with names and concepts). What we grasp and hold to is names and concepts. Reality is something which we can’t hold. As we meditate on the breath, we will penetrate the true nature of reality. Different states of cocepts that beings attach to, that beings hold, leading to different causes of samsara. Mahayana explains the 3 spheres of perception. They are all made by mind. When we practice shamatha in this tradition, we will experience all 3 spheres of perception. Connected with the object the mind can grasp. Ultimate realization – to understand that which is beyond grasping. Then we wont be mistaken about the highest reality Understanding the nature by investigation on the breath. – yogacara, sravakabhumi Start with counting, even with counting we can understand impermanence. After that we contemplate based on 5 aggregates, dependent origination, 4 noble truths. One can only penetrate and see 4 noble truths together when one see the ultimate object. Ultimate reality and worldly reality (which covers ultimate reality) has one taste – taste of emptiness, of suchness.

Buddha sees suchness. Where? In meditation anapana, 4 foundation of mindfulness, 4 efforts, 4 bases of supernatural powers, 5 powers, 7 causes of awakening, 8 fold noble path. All this are suchness. Path is suchness, Buddha, arhat are all suchness. Because of suchness, everything can exist. To understand meditation on the breath, we need to understand on this perspective. In order to understand the breath, we need to understand thw hole of Buddhism. Sandhinirmocana says that object of samatha, of vipassana is the summary of all scriptures. Meditation on breath is also 六妙门 . First 3 门 is connected with shamatha. Next 3 connected with vipassana 1. Observing 2. Vivatanapa Returning 3. Visuddhi Purity Knowing everything, penetrating everything in order to go beyond suffering. Many realities and One reality have no contradiction. In the path of bodhisattva, many realities exist in the concept of one reality. 六妙门在天台宗是以瑜伽师地论儿创造的. zhi yi fa shi write this text based on shravakabhumi, studying this 2 text, one will have deep contemplation into emptiness based on meditation on breath. Zhi Yi fa shi is a disciple of Kumarajiva, so he is also a propounder of Madhyamika philosophy. First 3 steps: 1. Counting, 2. Following, 3. Placing. This is also similar to the pali tradition. The pali tradition puts 4 steps in shamatha and 4 steps in vipsyana. Visuddhimagga: 1. Counting 2. Touching 3. Following 4. Placing. One-placeness, not too big, not too small, so that it is comfortable. In the northern tradition, the touch not necessarily means at one place. Can be in the whole body, a particular place, energy centers, meridians etc. We can be very creative. Vital energies “风” refers to many type of winds. Not just one. Characteristic of wind is movement. Because we don’t understand the body correctly, we do not see the whole body is on the move. We see it as static whole, and identify it as a self. Meditation has to make sense from the point of view of the bodhisattva (emptiness). From point of arhat: 12 spheres, 18 spheres, 5 aggregates. Mind and vital energies are selfless. They cannot disappear, they only change. Working on the winds (in the Vajrayana traditions) is skillful means to control the mind. Winds is like the horse, mind is the horseman. Without winds, mind cannot move. Theravada tradition does not speak about the winds because it is not necessary for attainment of arhat. In yoga tradition, seeing and understanding winds are crucial in understanding of yoga. Winds are subtle energies are connected with subtle breaths. Learning from the defilements to liberate beings and oneself, until one attains Buddhahood. Bodhisattavas create a pureland in their heart, and place all beings in this pureland. When there is no mindfulness, countless papanca（ 希论）arise.

Interview Not to have strong views, to have fixed views on practice and meditation. Meditation is fluid Although bhante have interest in zen and tibetan and mahayana, pa auk sayadaw is his main teacher. 4 brahmavihara – bhante’s main practice. Helped in visit to so many countries. He has a Korean zen teacher that will send his disciples to the harbor to work, to test their “ok” mind. Mindful and awareness – in all that we do. This is essence in all forms of Buddhism. Staying with one method till we succeed, then move on to another method Jhana is easy, when we go totally into the practice while letting go of everything. To go to snehov or sakarwadi for a few months for retreat. This is a Tibetan centre, no need go till jhana. Tibetan practice, visualization, Creating a pureland to place all beings. This is bodhisattva practice. 4 objects in shamatha (including interming in-out breath) of yogacara, but Theravada, it is 2 objects (in and out breathe). Theravada is only concerned to use the object to enter jhana, but Tibetan and Mahayana is different Bodhicitta to combine with jhana and shamatha is very good. Many Theravadins have problems because they separate. Most are ordained, lay persons have problems To create a small pureland in one’s own heart when we live in busy modern society like Singapore. People who care a little bit more of other things are not common. Modern society, monkey mind. Bhante stay in quiet nature park To protect and guard one’s mind, by not associating with wrong people, by constantly applying mindfulness and awareness (knowing what’s good, whats bad, whats the conditions for good, conditions for bad) Shamatha does not mean no thoughts, it means we are not affected by the thoughts We can only do the possible, we cant do the impossible (referring to doing my best to keep my practice in my circumstances?). Bhante mentioned not possible to make singapore like Burma or sri lanka, where buddhism is a culture. I can only work on the possible. Metta, bodhicitta, bodhisattva. Learning, finding a way to talk to others, to interact with others in a way that they can understand Buddhist doctrine. It is impossible to tell and deliver to them like what I learn in a retreat. They will not understand. Day 5 PM 7 October 2018 Clarity on method is important Buddha has attained Perfect yoga – penetrate into dependent origination. Non-violence because nothing is worthy of clinging or grasping (MN)

Jhana is still something that can be grasped. Therefore it cannot be the complete teaching of the Buddha. All in the world is impermanence, therefore there cannot be any self. First we penetrate impermanence, then we penetrate suffering, then we penetrate non-self, then we become disenchanted on that which is self, that which belong to self. When there is no grasping, there is no idea of self. Chal-anga uppheka – where arhat dwells. Equanimity to six sense bases and sense objects. An arhat does not fall back to samsara because of this. An arhat still experience neutral, pleasant and unpleasant sensation feelings etc. An arhat experience very clearly. But he does not attach to pleasant and reject unpleasant by force. Bodhisattva of 1st bhumi – adopts non-dualistic view to his practice. There is no nirvana to attain, and no samsara to abandon. This is skillful mean of bodhisattva. Not to become an arhat. A real bodhisattva understand the mind of an arhat, but he understands the mind of an arhat. If one becomes an arhat, he has to turn away from something. But in reality there is nothing to turn away from or turn to, since everything is suchness. In this reality, there is nothing to reject, and nothing to hold to. A bodhisattva contemplates as such until he becomes a Buddha In the teaching of transcendental wisdom, of the bodhisattva, the path cannot be separated from the awakening. If these 2 are separated, there is only dualistic approach. A bodhisattva seals his practice so as not to fall to the shravaka path by attention of one characteristic, one taste. The bodhisattva is aware, but he contemplates one characteristic, because there is no self in phenomena. The shravaka puts emphasis on selflessness of persons, but bodhisattvas put emphasis on selflessness of phenomena. The very nature of all phenomena cannot be separated from nirvana. This is the view of the bodhisattva. According to Buddhist abhidhamma, all wholesome states of mind are connected with passadhi. When we have faith, mindfulness and awareness, detachment there will be passadhi. Detachment does not mean we are equanimous to all sensations, it means we are not grasping pleasant, and rejecting unpleasant and equanimous (not bored or insensitive) to neutral. Passadhi – impartiality of mind to all sensations. Sankhara uppheka 受舍&心舍. In all Buddhist tradtions, whenever there develops a wholesome state of mind, there is impartiality. Without impartiality, there is no wholesome state of mind. Buddhas and Arhat dwell in sankhara uppheka. We know mind is changing because we are practicing mindfulness, we know it is always changing. Because of mindfulness, we are aware. We do not identify with pleasant and unpleasant sensations, and grasp and reject. Karma is created this way – because of holding to sensations. We can maintain impartiality of mind because we don’t go into sensations. Then our mind become pliable. With impartiality comes pliability. Then the mind can practice shamatha. Without impartiality, our mind creates papanca. By holding to sensations, to perceptions, our mind creates a lot of endless thinking (endless stories) there is no clarity.

When we impose our own ideas on reality, we become tense and cannot meditate. We cannot see reality as it really is. When there is pliability, there is clarity, the mind becomes light, the body becomes light. Because mental factors control the body. Then we will experience lightness and smoothness in everything we do. Because we don’t use force and tension. Tension is released. Then it is auspicious for practicing shamatha and vipsyana. Passadhi is opposite of daushtunyam (grossness): according to Mahayana, when we completely abandon daushtunyam, we become Buddha. Even an arhat is still conditioned by their previous habits, that may lead to non-skilfulness. Arhat can sometimes say or do things that are not perfect. According to teachings of Mahayana, he will not have completely abandoned grossness, he has not completely abandon the source of grossness (ignorance) Bodhisattvas don’t abandon karma, even at the price of facing suffering. We cannot understand the path of bodhisattva without understanding the path of the arhat. Due to our habit of dualistic thinking, and believing in subject object. We tend to separate reality, and believe this separation is real. Then we believe that the process of meditation and attainment is presented in separate stages. This thinking will only lead to obstacles in practice, because everything we experience according to Buddhism is just a process. In Mahayana, because vipassana is together with shamatha, even while counting the breath, we can attain deep concentration. We wont get to jhana, but we can get into deeper stages of shamatha. So it is not necessary to separate counting and placing. We cannot mechanically separate the stages. The understanding is to see it as a development. In 天台, it is seen as practicing 修 and witnessing 证. When we witness the counting, we should be able to stay effortlessly with the object. When we witness counting, we should be able to experience following. When we witness following, the mind gets placed, and eventually stop moving. Because the image of the object becomes firmly imprinted in the mind. Real breath is always moving, but the concept of the breath does not move. That’s why we can go into shamatha. Eye consciousness and bodily consciousness do not experience any concepts. First we learn concentration, then we can see things as they really are. Our individual concepts are products of our own karma. It is subjective. Concepts are karma. All 5 senses are based on mental consciousness. Without mental consciousness they cannot function. We are product of our mind, this is to be realized in meditation. When we realise, we can detach. If we don’t realise, how can we detach. If we detach, we can become enlightened. We think such and such belongs to us. But in reality, nothing belongs to us. Asanga’s nine stage is not dhyana, but spontaneous attention. With spontaneous attention, we can enter dhyana whenever we like. We can do other techniques easily like zen, Dzogchen and mahamudra. When one has attain 6 stage of shamatha, one can have a kind of “imperfect” dhyana if one wishes to. Dhyana can be taken as a skillful means to realise spontaneous attention.

When we are in dhyana, we are stuck in the object. Unless we have supernatural powers, where our mind have the power of jhana but not be stuck on objects. All objects of shamatha and vipshyana are considered objects of the mind. Madhyamika does not reject alaya as well. Dependent origination arises in the alaya consciousness as explained in Mahayana Buddhism. All our experience is connected with Alaya indirectly or directly. Therefore our mind is dwelling. And we are not transcending the world. That which dwells = alaya. But alaya is also not a true existence. Bhavanga/alaya leaves us when we die. This consciousness stores our past experiences, and the how we experience the world through our senses. Therefore there is only 1 object of meditation – mind. Liberation is attained through penetration of the mind. What we can hold and take as objects are images of the mind. Unless we meditate, what we observe are images of the mind. Differentiated image vs non-differentiated image: this is discussed extensively in yogacarabhumi. When we penetrate images, we can penetrate nature of the mind. Reality is that which we cannot hold. The object that we hold to are images, not reality. This images are different in accordance with our karma and upbringing and education etc. When practicing shamatha, 无分别印相, non-differentiation of the image. When the mind is sinking, we need an object to differentiate. When the mind is dispersed, we need an object that does not change to concentrate, if not mind become monkey mind. We can alternate shamatha and vipsyana mind. Shamatha does not mean we are blind to differences, just that we don’t pay attention to them. We can change our attention so as not to let the mind sink. The aim of Mahayana Shamata is not jhana, but attainment of spontaneous attention, without the mind sinking floating or excitement. Buddha has sublimated completely all the habits. As Mahayana practioners, we are alwasys contemplating the “body” of the Buddha. And we are not satisfy with little, we always aim for the maximum, without which we cant practice bodhisattva path. Buddha is far superior to all arhats, because he is perfection. Buddha is “dharmakaya” If we practice Mahayana, we can combine both analytical and non-analytical approach in meditation, depending on our intelligence. The object of meditation for bodhisattva is all dharma (which is of one taste). We can combine shamatha and vipsyana approach. Shamatha is explained by the 9 stages, not 8 samapattis in Mahayana tradition. Day 5 Evening Maintaining mind on object using mindfulness, not force. Counting the breath has no meaning without experiencing the breath. Experience the breath, then count.

Compassion mantra translation I bow to the noble triple gem, bow to avalokitesvara, great being who has great compassion Om avalokitesvara who is protector of all spheres Having bowed to him avalokiteshvrara I bow to your blue neck, and turn my heart to it Compassion in the form of avalokitesvara, he is making the practice of all purposes good and invincible he is the one who is purifying the path of existence/destinies of all beings. That is to say, this compassion is in the light which surpasses all that the worldly intelligence can understand Hare: lord, mahabodhisattva: great bodhisattva Appealing in the form of compassion to remember his heart | acting for the sake of realization Hold hold|in the victory, great victory | hold hold, the one who is lord amongst those who hold Go, impurity to purity Come come, lord of the world (compassion) For the purpose of destroying the poison of attachment, for destroying poinson of hate, go ,for the purpose of destroying delusion Hulu Hulu Day 6 AM 8 Oct 2018 How do we know we progress in meditation? When we know we can meditate anywhere. It is always good to have a challenge to meditation. We can meditate anywhere when we can be relaxed and not being disturbed. We know the sound of the plane, or whatever other sounds are disturbance. All this we can know by keeping concentrated mind. This is the secret of meditation. When we can do this, we can see all kinds of objects, pleasant object, unpleasant object, but it will not influence our meditation. This is what our life is about. We will be exposed to pleasant and unpleasant sensations. Even the Buddha is like this. But Buddha has very few unpleasant sensations. Unpleasant sensations arise from unwholesome mind, pleasant sensations arise from wholesome mind. The difference between meditator and non meditator is that his mind remains in equanimity. He learns to propogate the good without expecting results. Because he knows and contemplate that all dharmas are equal. Pleasant, unpleasant, good, bad ugly. This is bodhisattva practice. Equanimity means wisdom, it does not mean one is blind. It does not mean one does not experience pleasant or unpleasant. It means one’s mind is in peace.

Yesterday’s teaching on passadhi – flexibility, smoothness, pliability, etc. All these comes with the practice of equanimity. Even in disturb situations, we can remain in peace. This is shamatha. Therefore without shamatha, we cannot apply wisdom. Without shamatha, there wont be passadhi. Without equanimity, it is not possible. In order to develop wisdom, we do not need concentration that we cant hear anything. Jhana is similar to sleep, the difference is that it is luminous and clear and always present. In jatakas, there are stories of how bodhisattva face challenges to test himself, his equanimity. When one is mindful, the mind does not waver. Yet the mind is focus. While in focus, we are aware of whatever is going on. This is the best of all trainings. We can go anywhere and test ourself. When we become disturb, we will learn. One learn from the situation when the mind becomes troubled. When we learn meditation, our mind becomes detach. Mindfulness = state of concentration, yet our mind is still open. Why we cannot practice mindfulness, when we grasp, when we want something. When we want so much, we become excited and confused. Applying meditation, we can face the situation with detachment. When there is grasping, there will be self. If there is something we can grasp, it cannot be ultimate reality. In Buddhism, the practice of 4 foundation of mindfulness is the practice of selflessness. Whatever method we use, mantra, tantra, zen, is all for the purpose of getting into selflessness of perception, or illusory nature of mind which is grasping, illusory nature of grasping. 六妙门 – 为何妙？六门都能 lead to nirvana. Even Counting can be lead to the true state of all things – which is non-grasping, or emptiness. Emptiness means “self” is missing. It is a perfect condition, it is fulfilment. Verse in SN: one should observe the world as emptiness, always mindful, then the king of death (mogha raja) cannot see one. When we practice bodhisattva, not only self of persons is missing, but self in phenomena is also missing. In Theravada, this is implied, but not emphasized, not fully developed. This is fully developed by Mahayana teachers. Zhi Yi Fa Shi: teaching of how to attain emptiness by meditation on breath. In this retreat, it is taught that we can combine shamatha and vipsyana right from the beginning. Only when we meditate, then we can be aware of our monkey mind, which is also our grossness. The monkey mind is a great teacher. Monkey grasp whatever it like, and becomes angry when it faces unpleasant sensation. When there is no object, the monkey keeps on playing with something, always restless. Nature of human beings = monkey + gods. “sitting on 2 chairs”. When we are aware of this dictohomy, then we can understand meditation. We have the monkey and the god (something divine in our mind), and they sit in the same mind, the same place. In all religions, we will find the same thing.

Religious experience is based on shamatha practice. Without deep shamatha experience, we will not know the diving part of ourselves. When we don’t know this, something is missing, and we don’t find peace in ourselves. Therefore it is important to practice shamatha and test ourselves. Who is dominant, monkey or divine. There are many stories in religions of great beings who tested themselves. Story of mulamassudin – muslim saint trying to find the sweet one in a heap of chilli. When we hold on in meditation, it is like this wanting to find a sweet one in chillis. We learn to detach our monkey mind, and learn to do it by facing challenges. Learning how to have fun with challenges.  Day 6 PM Buddha reflects objects as they really are. Buddha has no vitaka, no attention. Just reflecting objects as they are. Buddha = 平等 For us, we are aware of differences, but our mind is not the same. Buddha is aware of differences, but he reflects them as they are. 专一 Parabhiti. Alaya consciousness has become suchness. 如如. We have alaya consciousness because of our previous experience of liking disliking and worries, of doubt. This is why we have deep tendencies to attach to what we like, and resist what we dislike. We are reducing this tendency when practicing meditation, due to the practice of mindfulness and awareness. We are aware the tendency of anger are harming us. Even states of sloth & torpor, sinking, dullness, worries, all this are results of previous complex of holding/attaching to what we like, and rejecting what we don’t like. According to Buddhist psychology, this is based on self (atma), and what belongs to self (atmaniya). According to Mahayana philosophy, arhat still has subtle clinging to dharmas (between wholesome & unwholesome, previous habits) arhat is not beyond differentiation. For arhat, the idea of true reality If a bodhisattva loses non-duality, he loses bodhicitta. The practice of non-dual path is very difficult Bodhicitta has 2 types, by resolution and by actual practice. Bodicitta based on actual practice is base on very deep experience of reality. This is real bodhicitta. Bodhicitta based on resolution is 相似 similar to bodhicitta, but it is not real bodhicitta. When we practice real bodhicitta, we are aware of non-dualistic view. Natural breathing is effortless breathing. When we don’t use effort to breathe in and out, it is natural breath. If our mind and body has effort, our mind and body is warning us that we are not breathing naturally. The yogi learns to be natural by observing the breath, by movement of body, by speech When we move our body is moving without fluidity, we are using unnatural mind created wind element.

Animals who breathe slowly and regularly live very long. Animals who breathe irregularly and forcefully leave very short lives. How to not waste the vital energy, by mindfulness. With mindfulness, we become very “economic” we do not waste energy. According to Chinese or Indian medicine, all sickness are due to lack of wisdom. Worries, depression or stress is also wrong use of vital energies. They never disconnect the sensitivity of the body with that of the mind In the satipatthana sutta, the body is compared to a bullock cart. The bullock cart move because of the bull (vital energies). The driver is mind. The mind sits on the bullock cart, and conducts the bull (vital energies) the breath being the gross form of vital energy. The wise man protects the mind, because he knows a protected mind can produce genuine happiness. – Dhammapada Awareness of the interim breath wont be natural to us, because we haven’t practice it. In abhidharmakosha, Vasubandhu says that anapanasati belongs only to Buddhist. Only in the beginning we use force to prolong breath, even in Tibetan Buddhism. The ultimate aim of pranayama is to control the breath by mind, not by force. Tendency to lower other religions. Story of Sri Ramana ashram in india – practice absorption on Brahma Yoga and qigong: means of making interim breath clear. Knowing when sinking or excited mind arise, and able to take care of it at its point of arising. Then one can go into the 6 stage of shamatha, it will only stay on this 6 stage for some time, but after a while it can be prolonged. At this stage the mind just flows in the state of Samadhi, as long as the 9 stage is there. Everything in our life is a process, meditation is a process. Growing old and dying is a process. Learning something is a process. Intelligence is to take interest in learning. The more interest we have, the more intelligent we become. In Buddhist tradition, there are 2 types of meditators. Those who practice on base of faith (this are inferior intelligence). Those who practice on base of dhamma, due to understanding, not just faith (this are of superior intelligence) Just noticing. Not to stay with interim breath by force. Knowledge of prana is one of the most skillful means for a bodhisattva to remain in this world and influence others. By mastering the winds, he will get a very powerful mind. When we become tense, we cant maintain mindfulness. We will just follow our instincts to grasp or to reject. Passadhi come with impartiality of the mind. In the northern tradition, When we practice shamatha, we should combine it with vipsyana. We should know the 5 aggregates and dependent origination as we practice anapanasati.

Only when we connect with vipassana and wisdom then the shamatha will be long lasting. Awareness implies ability of practicing impartiality of the mind, knowing what is beneficial, what is not beneficial etc. only then we can remove the negative tendencies of the mind. Mechanical thinking “when there is this, there is no that” this is detrimental to meditation. Zhi Yi fa shi, seeing one method in six methods, using one method to teach six methods. This is the highest. In religious thinking, there is nothing that is fixed. Big is small, small is big. Just like Zen poems. Everything makes sense when the mind is appeased. Crazy ideas wont appear crazy. Normal ideas may appear as completely crazy. Path of seeing = equanimity to formations. In the Mahayana, there is no contradiction between hearing, seeing and thinking at the same time. Reason being the alaya is the base of all objects. This contradicts with the Theravada. To be awake is to be intelligent, to be sensitive. We are learning shamatha in order to develop sensitivity, or inner intelligence. Inferiors intelligence based on 5 senses (parita buddhi), based on 5 objects of Samadhi or formless objects (maha buddhi/prajna), (apamana buddhi) buddhi belonging to the immeasurable [4 immeasurables belong to this. This is the best attuning to nirvana] Dharmakaya = dharmata = buddhakoti Day 6 evening Attention of mind is open. Training to use concentration with relaxation. Why we become tense, because we want to grasp and hold onto something. This will improve the quality of our lives. Most of us who live in this stress world cant do it, because they completely identify with their goal (get job, pass exams, etc) Through contemplation on 5 aggregates, we can overcome perception of self. Clarity and relaxation – combining shamatha and vipsyana. In sandhinirmocana sutra, it is said that although we don’t have pliancy, we can adopt the shamatha and vipsyana way of training. We need to go deeply into analytical investigation. If the mind is excited, we need to let go (by applying concentration). Convinced of experiencing pure happiness, one trains in shamatha. The happiness of mental consciousness is lasting, therefore it is subtle. What is the cause of sensation? Sensation arise from receiving (领拿) the quality of materiality. Touch. Without which there is no sensation. When the organ and the object come together, there is touch. Paying attention to the breath at nostril, if the breath has quality of smooth, flowing or lightness, the sensation will be pleasant. Quality of sensation is directly related to quality of receiving materiality. If breath is interrupted, mind is in a state of tension.

Taking note of the sign of the object = 想. We take note of the mind that receive the sign of the object. How to not receive? By not identifying with the individualizing mind. Alaya becomes suchness, wisdom of the great mirror. Individualising mind become wisdom of sameness. Beauty of seeing. 5 aggregates are the process of change. Due to grasping, the mind tends to fluctuate. Volition – force which brings the mind to the object. In order to do so, it needs to engage sensation and perception. Abhidharmakosha – 3 kinds of concentration: 1. Defiled 2. Pure 3. Which leads to wisdom. Day 7 Morning 9 Oct 2018 六妙门 combined with 16 exercises (of mindfulness?). Without shamatha, one cant maintain the same sensation, only then one can become aware of impermanence of the sensation, one can let go of sensations. The suprmundane mind is not based on sensations. Only the worldly mind. One cannot receive the marks of suchness. One is conscious of the breath, but don’t hold to it. We learn emptiness by means of meditation on the breath. 天台宗, 知意法师: realization of “sameness” based on the breath. Movement in tranquility, and tranquility in movement. Kayagata-sati (4 exercises) 1. Mindfulness of breath 2. Mindfulness of bodily posture – governs the continuity of meditation. The body has vital energies/winds which is similar to breath. Our body is still breathing although gross breath stop. If vital energies are blocked, it will manifest in our thinking. Distinction between outside is illusionary (chn. vikalpa 分别) Constructed. Not real. We construct by discrimination, by differentiation. From the Mahayana, all objects are equal since the beginning. Because all objects are suchness. This is the highest truth. Impermanence is not to be separated with the highest reality – this is the way one who practice bodhisattva path should contemplate Creating clarity with worldly object in order to see the ultimate object. 3. Mindfulness of 4 elements. Body moves because of movement of 4 elements. Wind element – function is to transport. The other elements are being transported by wind. Studying the body, Detaching from the body, one experiences the body with bliss. Subjective, depending on how we receive the object. Touching with mindfulness, our mind will be able to follow the object. In commentary to satipatthana, nirvana is describe as a city that is lost in the jungle. The city is safe. And it has 4 gates - 4 foundation of mindfulness.

5 aggregates are mental objects. Why? Only the mind can touch the 5 aggregates – compared to 5 stones on a drum which jumps when drum is beaten. Monkey mind go to the stone which “jumps” the highest. Mindfulness can stay with one stone, but is aware of all other 4 stones. Vipsyana = 5 aggregates at the point of touch. When there is touch, the 5 aggregates are there. Outer object is rupa. Investigation = is to realise that wherever we touch, there is the 5 aggregates. 5 aggregates is a process. What we hold is an image, a concept. Not the process itself. In northern tradition “learning of these concepts correctly, and using them optimally to liberate the mind” In the sandhirmocana, when there is touch, there is “nimitta” nimitta refers to the sign of the object. When we see 5 aggregates, we see dependent origination. Cause and condition can only exist in process of change. Process of momentary change. Investigating the process till we come to momentary change. Then we can see the truth of suffering. Mahayana – by logic. Theravada – by authentic experience, which can only come when we practice analytical meditation. When we have understanding of 4 noble truth, dependent origination, etc, then we turn away, and see purity. This is the practice of the arhats. – Abhidharmakosha. Bodhisattvas understand the realisatoin of arhats, but don’t become arhats. Bodhisattvas don’t attain to bodhisattva, or they turn away from non-duality. Day 6 Q&A 5 aggregates and practice of anapana, how to do? When you see the 5 aggregates, you don’t see the self. When you see the self, you don’t see the 5 aggregates. We need to have 清安，心舍，passadhi. With passadhi comes detachment, with detachment comes clarity. Everything we experience is through touch, through experience. All phenomena and process starts due to touch. Touching of 5 senses or touching of the mind object. The 5 aggregates arise when there is touch. When talking, walking, do we identify with the 5 aggregates, or do we see a identity, or a self? If we can see 5 aggregates, then we can combine shamatha and vipassana on the base of passadhi.

If the mind does not moves, it is shamatha. If mind moves, it is vipsyana 5 aggregates and impermanence arise from touch. But they only arise from the perspective of worldly reality. In emptiness, nothing is arosen. What arises in emptiness is emptiness. There are no 2 realities. This is bodhisattva view. Therefore Mahayana teach, everything arise from emptiness – therefore no arising. Non-differentiation and differentiation is one reality. In Mahayana, the skillful means is to use 4 illimitables. All arises, but all are equal. Then our defilements, fears and worries are all guests. They all come from outside. The mind that is not arisen is naturally pure. Nothing can be taken away or added to it. Nothing has arisen, because all are dependent origination. Realizing this, one is relaxed in meditation and all the time. To have continuation and devotion in this practice. When touch is there, worldly reality arises. Nothing has self arisen. Aryadeva: when we see one thing as non-empty, everything exists, but we can’t see anything that is non-empty. Therefore shamatha should not be divided from the practice of vipsyana. If we divide, then we tend to differentiate and separate worldly reality and ultimate reality. How can there be bodhicitta when there is differentiation. Sandhinirmocana: The object of shamatha and vipsyana is the whole of buddha’s teachings, because we don’t understand the whole of buddha’s teachings, therefore there are gaps. But with gaps we learn till we become buddhas Mahayana teach shamatha and vipsyana not as separated, but as complimentary. It is different from Theravada. Shamatha – being able to place the mind on one object clearly. If not the mind will go out to sounds, or to bodily feelings etc. Emptiness is discovered in the mind. Not outside. Looking inwards If one meditates mechanically, separating concepts from experience, one cannot realise anything. Not imposing concepts on anything, but by deeply experiencing. If the mind is dull/excited, we observe 5 aggregates. If mind is clear on the object, we stay in clarity (and emptiness). If there is no movement, stay in clarity of the object. If there is movement, observing that the movement arises in emptiness.

Mental factors arise with the taking of the nimitta (sign) (perception) of the object. Even great meditation masters have sinking mind. But they protect their mind, by applying differentiating mind. When the mind is excited, one apply concentrated mind. Then the mind experience passadhi, only then it can let go. Bodhisattva learning, not to avoid difficult situation, but to learn from difficult situation. Vastu, 物, basis. Everything arises because of a basis, base. 慧能：无依物。 Day 6 Evening Asanga or maitreya is trying to get us to understand that dependent origination of the breath is ignorance (due to perversion vipalasa 颠倒). Due to perversion, we grasp on sensations create new forms of existence. Perception based on clinging = papanca Satipatthana sutta commentary, observation of the breath is the truth of suffering. 4 bodily postures is the truth of suffering. 4 main causes and 5 conditions in Mahayana. In Theravada, 24 causal relations. Holding to breath, one hold to mind and body. Holding to mind and body, one create new formations – formations are liking and disliking, without liking and disliking, there is no concept of being. Where there is breath, there is touch, where there is touch, there is 5 aggregates. Learning breathing without clinging. We can do this by learning the natural state. Knowing what is natural, we give rise to mind without grasping Knowing the Objects of wisdom – 5 aggregates, dependent origination, 4 noble truth. For bodhisattva, Suchness.

Day 7 AM 10 Oct 2018 Meditation on breath is base of 4 foundation of mindfulness. Dhammapravijaya. Objects of wisdom. In the Theravada, there is only step by step practice, by process. In Mahayana, practice can be done simultaneously at ultimate level. Not for Theravada. In the Mahayana and bodhisattva path, the object of liberation is always with us.

Our experience is the experience of the whole process, of impermanence. There is no 5 aggregates when there is self, and vice versa. This has to be understood by meditation on breath. The difference between bodhisattva and shravaka, is that the nature of impermanence is emptiness. Because we are living in one reality, the 4 noble truths are 1 truth. Therefore it is possible to use any object to contemplate the 1 truth. The experience of the breath is also experience of 1 truth. But the one truth wont be seen until we see the 4 truths. In shravaka, the 4 truths is the highest reality, but for the bodhisattva, the 4 truths is the means to understand the 1 truth. In the text we are learning, the meditation on breath is based on life faculty. Aim of arhat is to abandon karma, not to go from life to life. Bodhisattva aim is to master karma, make all the karmas wholesome. Contemplating one reality, not to distinguish between samsara and nirvana. This is bodhisattva practice. Through meditation on the breath, to introduce the sphere of wisdom – 5 aggregates, 4 noble truths etc. This sphere of wisdom is emptiness. By understanding ignorance, one understands suchness. By understanding suchness, one will abandon – 大乘起信论 Asanga teaches, to get pliability, lightness, passadhi, then to understand the objects of wisdom to penetrate to suchness Masters of Mahayana teach meditation on breath, to comtemplate the breath on everything we do. As we are breathing all the time. The concept of the breath brings firmness on the perception of reality. The reality is always changing. Ignorance – holding on to, grasping the object as something real. Therefore meditation on breath is to abandon the formations. When one enters the 1st jhana, 1 abandon the 5 hindrances. When one enter 2nd jhana, one abandon the formations of speech (vitaka and vicara). When one enter 4th jhana, one abandon formations of breath. When one enter 8th jhana, one abandons the formations of the mind… etc. Meditation on Breath is the basis to 4 foundation of mindfulness. 4 foundation of mindfulness is basis for the knowing of objects of wisdom.

Day 7 10 Oct 18 Q&A When one master shamatha, one stays in long periods in complete purity. In shamatha, there is no defilements. When shamatha goes away, defilements start again.

In the Theravada, there is a sutta that is important for those advocating dry vipassana – Susima sutta Only in this sutta it is mentioned it is possible to get liberation without dhyana. The experience of pure mind lasting long is important for us. The commentary explains that practicing vipassana is like fighting with the defilements. In the beginning, shamatha is also kind of fighting the defilements. But when one has shamatha, one can rest completely in a pure mind. Shamatha is not enough to penetrate selflessness, but the fact of impermanence becomes crystal clear. For beginners, when they start taking meditation seriously, they start to dislike themselves “I am bad, I cant meditate etc” this can be avoided when one works seriously on shamatha. Vipasyana is on a different level. U Pandita Sayadaw will teach dry vipsyana, but when disciples have advanced, they will teach dhyana, not for vipsyana, but for resting. There is a method that teaches how to use dhyana for vipsyana, to penetrate the mental processes, structure of mind, structure of materiality. This is only found in Theravada. Why? When one has dhyana, one can see the immediately preceding mind. The same object one use for dhyana, one will see it at the base of the mind. One also sees the mind going to the object. This is the past mind, not the present mind. Same as Madhyamika – knife cannot cut itself, finger cannot point itself. Yogacara is different. Mahayana does not emphasise on analytical meditation, but on emptiness. Mahayana say practicing vipsyana in dhyana, Theravada say practice vipsyana out of dhyana. But it is the same thing. When one has learnt the mental process in the dhyana, one will be able to do so in normal mental processes. There is also a technique that can see the tendency of the future mind. In Theravada, one takes it literally to see the past, present and future life. Ultimately, future is only a concept, but it is taken as ultimate object. Therefore it is useful to practice Mahayana According to Theravada, Arhat cannot attain bodhisattva. In Mahayana, even Arhat can change to Bodhisattva, when they give rise to bodhicitta. There are 2 methods taught, 1. View all beings as mother, 2. Exchange practice. There is no contradiction in the transcendental and yogacara, in fact it is much easier for realized disciple or Arhat, as long as they give rise to bodhicitta -

Explain Metta practice before shamatha It is explained in the Theravada, that we practice metta starting with ourself as the object. In Mahayana, in brief way, it is taught to first practice maitri those who are dear to us. When one can give genuine love without attachment, then we put more fuel until maitri burns the whole universe.

Extending in a bigger area until 10 directions to all beings without differentiation. This is the usual practice in Mahayana. We can make it simple by first wishing ourself to be happy and free from suffering, then go to all beings. Then we can relax. We can do this structured practice when we have time. Visualise people that we like, that we don’t know, and then persons who have done something unpleasant to us, that we don’t like, or politician. Then we use the same persons again and again so that we get the habit of seeing all is equal in metta. When we have a deeper understanding of this, we can learn the jhana of metta. By taking one person and making his image very stable in ones’ mind, when the mind does not move, and sensation remain the same. We can then use the metta jhana as we wish, to different beings, to all beings. Venerable’s teacher in Sri Lanka will extend the metta image in the forest, so that monkeys stop fighting. One can use for all beings, one being, big area or small area. -

Function of mindfulness and concentration in meditation Concentration is centrifugal power of the mind. Without concentration, mind will disperse. Because of concentration, mind will not disperse on the object of attention. According to Theravada, this power exist in every mind. When the mind stays on the object, concentration has to be there. If we practice it, the image of the object becomes very clear in the mind, then the mind can unite with the object. Before we get into dhyana, we practice on withdrawal of senses from the outside (pratiyara). We can maintain on the object (dharani), then we can master the dhyana. Mindfulness means the ability to not let the mind waver. If the mind waver, there is no mindfulness. If there is no stable perception, there is no mindfulness. Perception is specially connected with present memory. Function of mind is to preserve the mind not wavering on the object of perception. Stable on the present object. Mindfulness leads to Awareness . Awareness is wisdom. Awareness cannot work without mindfulness.

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Dependent origination in meditation Dependent origination is to be experienced. The breath is dependent origination, the touch of the mind and breath is dependent origination. The quality of breath is dependent origination. The quality of sensation is dependent origination. In order to see dependent origination, one need to go into the object of wisdom – 5 aggregates, 6 bases, 6 objects, 6 consciousness. This are the objects of wisdom. When we see them, the idea of self will disappear. When we don’t see them, the concept of self arise. If there is no object, the mind will not arise. There has to be attention to the object, receiving of object, mental factor of will which goes to the object. Each of these has a different function, so how can any of this be the self? Dependent origination means many causes arising together. There cannot be one cause.

Body touches the breath, mind touches the breath. Without body and mind, there will be no experience of the breath, or any experience at all. All experience arise due to mutual relation of body and mind. Not one body, not one mind, but many body and many mind. This many bodies and many minds arise dependent on each other, by causes and conditions. By Kalapa (conglomeration of causes and conditions) without this, nothing can arise. If there is only mind, only body, there will be no breath. For body and mind to come together, there is also a cause – life faculty. Without which, we cannot be alive. Without life faculty, there is no warmth, no consciousness to distinguish. Life faculty arise from formations. The mind which observes, the breath they are all formations of many things coming together. Nothing can exist by itself. Because of our delusion, we attach the breath, the mind, the body because it is self existence. When we see all this relations, we can detach because we have the experience of nonself existence. There is clarity and detachment. And defilements disappear like clouds in the sky. We learn this on the breath as it is most evident. Wherever we observe breath, we feel vibration, we feel heat, etc. Our mind makes a clear picture of this. When the picture does not change, it becomes shamatha. Because we cannot understand dependent origination, we cannot understand reality. We live in a subjective world. The Buddha calls this a prison. Practicing dependent origination is the first step to becoming free of the self. Opinion on reclining meditation Sitting is most stable, standing is also possible. It is most difficult to keep mindfulness in lying down. Difference between mechanical and organic approach Based on concepts, step by step. In the reality, everything come together. This is emphasized in Mahayana. Reality is non-dualistic. There is no real beginning and no real end. This is what the Buddha taught-dependent origination. We impose our thoughts, and take concepts as existing. But concepts don’t really exist. One’s views, thinking all becomes stuck. Nothing exist by itself, no beginning and no real end. If something stands, it is in our own mind, nowhere else. We need to use concepts to understand the organic nature of our experience. Venerable’s Own practice of shamatha Venerable also experience frustration. Clarity comes from frustration. Wisdom comes from ignorance. We are educated in the wrong way, that wisdom is in catching something. True wisdom is penetrating ignorance. One cannot become Buddha by penetrating ignorance. All Buddha penetrate ignorance to become wisdom. For meditators, ignorance is avalokitesvara.

If there is no frustration, there cannot be practice. Ignorance becomes our teacher. Then we can learn anything. Because we are facing ignorance. It is not possible to overcome 5 hindrances and still experience dullness and excitement. The subtle breath is always with us. We need a subtle mind to see it. People don’t have faith so they don’t see subtle object. When one practice shamatha, one will have faith. To learn meditation is to overcome grossness. Grossness is due to attachment to concepts, not to reality. Can one lead normal life and still attain shamatha Discipline. Buddha explain teaching beginning with moral discipline. Without moral discipline, our mind will always be agitated, no matter what practice we do. Because immoral behavour is excitement. According to buddha’s teaching, one cannot be immoral and be at peace. Attachment and anger is also result of excitement. Even pride is result of excitement. Even the idea of self is result of excitement. Because we don’t feel certain, we need something to hang onto. The practice of morality will get rid of gross excitement. When we practice morality, we will become more peaceful. Then it is easier to practice mindfulness. Then we can learn meditation. Can experience subtle mind and subtle object. Then we can apply the mind to subtle differentiation. Then we develop subtle wisdom. Then we can get liberation, and ultimate peace. Modern life is not conducive to shamatha, but with discipline one can still do so. Modern life has its advantages as well. It is easy to find food and clothing. But the problem is, it brings us away from discipline. The modern society does not educate people in discipline. People are educated to produce more and consume more. In abhidharmakosha, it is stated that to practice meditation, one should have contentment and few desires. Being discontent and many desires is due to excitement of the mind. The purpose of meditation is to get rid of dullness and excitement. Then we can penetrate subtle objects such as dependent origination. All our experience is dependent origination. Dependent origination of meditation depends on many things. One can penetrate and see clearly what are the causes of good and bad meditation, then we can meditate better. But if one thing I am good/bad, he is good/better, then it will be difficult to meditate. When one is mindful, one is aware of the 5 aggregates, of dependent origination, of the truth of suffering. When see ignorance, we become disciplined. When one has genuine realization, all this world is a dream. We practice meditation to realise this. It was very difficult to get food and clothing in buddha’s time. If the essence of the experience is impermanence, how is it possible to develop one pointed mind which does not leave the object of meditation? Because one does not understand the process of meditation, one thinks one understands one’s experience. If mind is not concentrated, one cannot understand one’s experience.

Everything is on the move, in a process, is impermanent. Whatever arises is due to causes and conditions. So there has to be the whole gathering of causes and conditions to arise. We don’t see this, so we see object and subject. We can only develop concentration with mental consciousness. Concepts is what brings solidity. So we keep our mind on the concept. Everything else is impermanent. As long as the mind attach to anything, it is impermanent. We develop concentration on a concept, then apply it to reality. Without concentration, one cannot see the momentary arising, from non-being to being, being to nonbeing. This is what we experience. One has to disappear and appear in order to get old. When one has concentration, one can see it. How can mind and body relate to each other? Because they are impermanent. We need concept to develop concentration, then we can face reality as it really is. How does one merge with the object at the base of ones mind? One cannot even see the base of the mind, unless one has deep concentration. The base of the mind is where concepts come from. When one maintains concentration for a long time, one can see the base of the mind. When one develops firm concept of the breath. It does not move. So we can see it at the base of te mind. Only when one is in dhyana, then we wont lose the object. Text Everything that arise due to causes and conditions moment by moment. They arise in the same moment and pass away. Whenever the mind is attached to any object, be it a concept or outer object, when the mind takes the sign of the object, the process of cognition can arise. If the mind don’t take the sign of the object, process of cognition won’t arise In yogacara, process of cognition is explained as arising of the sign. Arising of the sign is arising of the mind. One is to experience by onself, where is the mind when there is not sign. When one sees this, this is the royal path to realization. All we experience is through the mind taking the signs of the object. We all pay attention to things in a different way because we take different signs in the object. It is important to understand things this way – dependent origination = momentary arising and ceasing in the same moment. We see this at the touch. When we see this, we get first clear insight of no self. With realization of no self, one realizes 4 noble truths. In the Mahayana teaching, 4 noble truths is called suchness. Suchness is things as they are in relative sense and absolute sense. One needs a very subtle mind to understand this. Many times, we understand

only our own concepts. Emptiness can never be a concept. It can be understood with help of concepts, but it is not concept. One cannot understand emptiness without penetrating 4 noble truths. We all live in one reality. Not many realities. When we live in one reality, everything is equal. Mechanical thinking is that which takes no notice of one reality. In one reality, the big and small are not really different. Ganesha can ride on a rat. In one reality, everything comes to equal balance. Because we have not penetrated this reality, mechanical thinking is possible. To penetrate this the traditional way is to contemplate the 4 noble truths. We can only do this by understanding the law of dependent origination. When we understand the law of dependent origination, everything is formations (dharma). Buddha teaches that no dharma is worthy of attachment. This is what one understands through dependent origination and the 4 noble truths. Interdependence means impermanence. The mind and body can come together because of impermanence. Abhidharmakosha explains that things appear due to causes and conditions and disappear naturally. Theravada explains explains that things appear due to causes and conditions and disappear due to causes and conditions. But it does not matter. We need to develop the subtle to understand the natural state. Whatever arises is a subject to birth old age sickness etc.. so how can there be joy? As long as there is arising due to grasping object, for sure birth aging and death will come. This appear in many forms. In each moment, in our life, in the life of the world Impermanence moment to moment. In the eyes of wisdom, of dharma, Impermanence is everything. The concepts of different beings are based on karma, and karma is based on clinging. By clinging to the impure, we are more defiled. By clinging to pure, we purify ourselves. Mindfulness lets us be aware if our desire is wholesome or unwholesome. Mindfulness can change our habits from unwholesome to wholesome. Mindfulness is practice of intelligence. Intelligence is how to remove our suffering and suffering in the eyes of the Buddha. All the other skillful means is to develop this intelligence. All other intelligence is illusionary. In order to remove suffering, we need to understand suffering, as far as Buddhism is concern. If we understand suffering, we understand the cause and path to the end of suffering. To do this, we need sensitive mind, which belongs to concentration. We need a powerful mind, which is based on concentration. Otherwise we are just gathering information, that wont help us to lead to end of suffering. Buddha always teach how to develop concentration, then remove suffering.

Buddha explain the cause of suffering means grasping. At first, we learn to grasp things beneficial to us. This is also intelligence. When we become more sensitive, more concentrated, we will see all grasping as suffering, as ignorance. When we penetrate 4 noble truths, we can understand 1 truth, which is the path of bodhisattva. Bodhisattva penetrates suffering, but does not go to nirvana. Bodhisattva understand the nature of the world, but does not leave the world. Dukkha. Kha = sky, du = bad. When one has developed supreme intelligence based on concentration. There cannot be sukha in impermanence. Boiling pot of oil on one’s head. A moment without mindfulness is connected with suffering. The experience of the world is based on momentary, on impermanence. Formation starts at the touch. Where there is touch, there is 5 aggregates, where there is 5 aggregates, there is formation. Carrying the 5 aggregates is like carrying pot of boiling oil on our head. If one stumble, one burns oneself. When we are clear about the end of suffering, the path is revealed. Then we get intuition into suchness, into emptiness. Emptiness = Nothing belongs to me, you or other beings. It is just as it is. When we know this, we let go. “something belongs to me” is based on grasping. This is the root of suffering. When one see this, one penetrate the 4 noble truth, then ultimate reality is revealed to mind of dharma, to mind of wisdom. The first discourse “dhammacaka sutta” is also called “opening the eyes of wisdom”. The truth of suffering is to be known, cause - abandon, end - realise, path - cultivated. Concept is what brings something to hold. Concepts are different for different being due to our karma. For e.g. Dogs see same things as humans, but have different concepts What is beautiful, ugly, pure, impure. Beings cannot live without concepts. The Buddha has no attachments to concepts. The nature of our experience is dukkha (being under bad sky). To be in sukha, we need to understand the nature of our experience – which is impermanence. Without grasping = sukha. Real sukha = nirvana. Nirvana cant be grasp. Whatever we grasp is subjected to birth, old age sickness and death. In Vajrayana Real diamond that can cut through is bodhicitta, because it is based on non-duality. It cuts suffering, delusions everything, because everything is equal. It is impossible not to turn away from impermanence without skillful means – bodhicitta. Identityless = anatman, no self. Everything exist in relation to another. Form is emptiness..emptiness is form. This is the meaning.

Reality of suffering is caused by grasping. When we meditate on the breath, one understand clearly our grasping. Because we cannot practice concentration and wisdom. Dullness and excitement also come from grasping. Why are we dull? Because of our grasping. Means to transcend impermanence is non grasping. We can only attain the end of impermance when we understand the middle path. In order not to grasp, see things as they really are. Nothing from the beginning belongs to somebody = empty. Lethargy comes from desire. According to Buddhism laziness means lack of mindfulness. Because of lack of mindfulness, one is not clear. Because of not clear, the mind is sinking. Negligence is pleasant in the beginning, but we are bound to suffer. The arhat does not dream, because he is always in the state of clarity. An arhat is always mindful, his awareness does not leave him. Everything from the beginning is in a state of suchness. Suchness is suchness because it cannot be gained. （不得） There are 2 kinds of nirvana 有余涅槃，无余涅槃. Nirvana with rest (buddha is still alive), and nirvana without rest (when arhat dies). Nirmanakaya Buddha also suffers. The dharmakaya cannot suffer. Buddha did not anwer if arhat exist or not exist after death because Nirvana is beyond everything. To the bodhisattva, the worldly reality is very real because it is suchness. Suchness includes everything. 4 noble truth is also suchness. Sandhinirmocana sutta mentions 7 types of suchness: all composite things, the mind, 4 noble truths, When one realise the middle path, one will see the 4 noble truths as suchness. When one sees suffering, one also see the end of suffering. When one see craving, one see the middle path. Only when object is one that we can never grasp, we can see the 4 noble truths together. This is the cause for seeing direct nirvana, or suchness. Unless one sees the 4 noble truths together, one will see the world as very real The Buddha and arhat dwells in Samadhi of signlessness (enter by impermanence), desirelessness, emptiness (enter by selflessness). Bodhisattvas cultivate the pureland. In the pureland, everything is dhamma. Everything is equal. All forms speak the language of emptiness in the pureland. It is better to cling to existence than to emptiness – Buddha. Dependent origination is beyond existence and non-existence. All phenomena of our experience is dependent origination. This is to be experienced by breathing. When we see this clearly, we realise the 4 noble truths as one.

Day 8 11 Oct 2018 16 exercises to combine with the 5 methods. One needs to understand this text with knowledge of the whole of yogacara. Understanding meditation on the base of understanding essence of all scriptures. Early masters of Mahayana is based on transcendental wisdom sutras. Mahayana means transcendental wisdom. One who understands Mahayana understand transcendental wisdom Nagajuna and Asanaga have taken bodhisattva vows. Both of them have attained the stage of bodhisattvahood. They have both attained the characteristics of the dhammas. They do not contradict the teaching of the disciples. They only make the teachings more profound based on transcendental wisdom. With applying of the bodhicitta, the teaching of the discples become complete. Fa Hsien and Tsuan Tsang mentioned that the different monks from different traditions live together. It is only later that separation occur For the 16 aspects, it is linked with bodhisattva practice. Both Asanga and Nagajuna were trained in the tradition of the disciples, and they have masterd this training. So they are perfectly clear what they were talking about. They had deep realization in the tradition of the disciples. This can be seen in the yogacara text. How to combine transcendental wisdom with the practice of the shravakas. The 16 aspects reflects this. Organic thinking – practices are not separated from the whole. All divisions are not real. The reality is always a whole. When we divide a reality, without intuition of a whole, in the wisdom of the prajna sutras, it is mechanical thinking. We are now educated this way, in Aristotle thinking, if there is A, there is no B. Buddha realized dependent origination under the Bodhi tree. He taught dependent origination, in many skillful ways. 84, 000 methods. Our experience of the parts cannot be separated from the whole. By mechanical thinking, we are closing our mind to deeper intuition of reality. Science is based on this view. Science is based on instruments, not introspection. Mechanical thinking is taking our mind as solely existing, separate from the whole. Modern thinking has replaced the traditional thinking. The author gives the 5 exercises in order to master the breath. First is counting, but it is a nuisance for those with sharp faculty, but it is needed for those of dull faculty. This is for the average person. He needs to have some skillful means to be able to tame the monkey mind. The majority of us is controlled by the monkey mind. And the media encourage us to use our monkey mind.

We have to realise ourselves, the monkey mind is base of all defilements of the mind. All indian and Chinese philosophy teaches this. Because of this, we cant understand that body and mind work together. We think The mind and body work independently of each other. We understand counting as connected with the objects of wisdom. One has to put wisdom into counting. To avoid mechanical thinking, to avoid mechanical thinking. The objects of wisdom is our true experience in the world. There is no exception. All that we experience is 5 aggregates, is dependent origination. The truth of emptiness, suchness. This is going beyond all suffering. One need to understand 5 aggregates and dependent origination to see one truth. If we impose suchness and emptiness on reality, it is not correct. Emptiness is not a concept. It is an experience. Concept is not empty. Concepts give an idea of something lasting in our experience. To experience what is behind the self, 5 aggregates, dependent origination, one reality. The more subtle way of breathing is to understand not only breath in and breath out. Gross breath in, subtle breath in, gross breath out, subtle breath out. When we have more concentration, we can see the “echo” of the breathing. When we master the shamatha part, the breath and its “echo” will cease when one perfect the 4th dhyana. In yogacara, it is said that when we master the 4th jhana, we will have mastered the characteristic that made purity of the mind, and the perfect impartial nature of the mind hidden. All scriptures recommend the 4th dhyana as the most convenient state of mind to practice vipsyana. 8 apalakshas. Formation of speech is not experienced. The mind don’t want to engage in concepts, which is expressed in speech. In the 4th dhyana, formations of the body (in-breath out-breath) is not experienced It is easy to attain dhyana, but not easy to master dhyana. We don’t need to go outside the mind to see the arising and cessation of the innumerable world systems. This is what prajna sutra teaches. And Mahayana meditation is based on this. Unless one understands this base very clearly, one will be very confused with tantric meditation. Ancient seers have understood the structure of the universe by sitting in caves. They do not need telescope. In the mind, from the very beginning, everything is interlinked. That is why it can reflect any object. Past present future, way to suffering, out of suffering, big, medium, small, objects in the process of being born, of disappearing, all objects are reflected in the mind. Even in the process of counting, when we take into account the objects of wisdom, then we will break mechanical thinking. Only then we will have realization. We cannot separate counting from the other

exercise, but can include the other exercises. Counting and the state of purity of mind is not separated. This is how it is explained in transcendental wisdom (prajna) sutras. Prajna sutras teach that arising of bodhicitta is not separated from Buddhahood. We cannot understand the nature of our experience, of ourselves, of the world if we don’t have realization. Asanga: the nature of world, of the self is unthinkable. With realization, the unthinkable becomes Samadhi. When one becomes an arhat, if he gives rise to bodhicitta, he attains to the 8 stage of bodhisttva. How can form feeling mind be separated from each other? The essence of prajna sutra is to give intuition to the whole. Buddha teaches this to shariputra, subhuti and great arhats. It is much easier for them because their minds are pure. Dispel the idea of a really existing self. When this happens, one has no doubt, one has no attachments to rituals. In india, they belive that rituals by themselves can lead to realization. What are the other defilements – tendency to grasp the pleasant, reject the unpleasant, to pride. The bodhisattva does not want to abandon the defilements, until he has gathered all qualities of Buddhahood. When one can breathe in and out mindfully, one can understand all the different stages of the practice. Mindfulness reduces the habit of mechanical thinking. If one is really mindful, one can concentrate, and one can be more mindful of the whole. One become more and more relax. Unless one is relaxed, one cannot understand the whole. This is true in meditation and qigong. If we do qigong mechanically, it will not benefit much. If we understand as a whole – the mind and body together. Everything becomes clear. “One experience the entire body”. Difference between southern and northern tradition. From the very beginning, we try to see the breath perpetuating in the whole body. Same in qigong, where we see the ribs expanding and contracting. When we sit in right posture, we can see the whole body breathing from the ribs. Wrong posture, breathing is only in a small area. He learns to experience – learn, in the aspect of prajnaparamita, is to learn to see the whole. So one learns not only to see the breath, but the echo. One uses a subtle mind to do this. This connects us with philosophy of transcendental. We learn breathing to abandon mechanical thinking. Experiencing the whole body of the breath, of the whole karmically created body (the sensitive body) which expands and shrink with the breath, and the whole body of the mind which observes this process. When these 3 merge together, it is Samadhi. In this stage, according to the commentary, one is preparing a stable image to enter the dhyana. One can do it in one place, or in the whole body. It will be easier to do it one place.

Learning to refine the bodily formation, one inhales, … one exhales. Placing the mind on the subtle image of the breath one has created. Learn to relax with complete clarity and relaxation. Day 8 Q&A 11 Oct 18 16 exercises – there are minute differences with Theravada. When one has mastered meditation on the breath, one has connected shamatha with vipsyana. Sandhinirmocana sutra: Clarity and relaxation starts manifesting when one has reached the fourth stage/dwelling of mind in shamatha. But it is not yet very developed, because the mind that becomes concentration tends to sink. Mindfulness is enough not to lose the object, but awareness has not yet ripen. The mind does not lose the breath, but the object is still not clear. Only when one reached 6 stage in shamatha, then there will be no gross tendency to sink and to excitement – appeasement. When the mind is appeased, the mind can completely relax. Even the subtle tendencies to excite and to sink will be discovered upon its occurrence. One only needs little effort to abandon these tendencies. When one has to use effort, the mind cannot really be appeased. When one reached 6 stage in shamatha, then One knows one is nearing one-pointedness. One-pointedness is always connected with clarity and relaxation. For those who have no experience with meditation, when one focus, he will tense up. Only after a long time, combining shamatha and vipsyana, this tendency becomes lesser. Only then ones mind is ready for real shamatha and vipsyana, for inner yoga. When do the inhalation cease? When the 8 characteristics that make the object unclear has disappeared. We experience shamatha to make our mind more and more subtle states of happiness, until the happiness of liberation. When happiness of liberation is achieved, clarity and relaxation cannot go away. When applied and sustained thought disappear, the mind becomes more clearer. We enter into deep concentration with applied and sustained thought, without which there is no shamatha and vipsyana. When the mind becomes more sensitive, these forces becomes a nuisance. When the meditator see this clearly, they disappear, and the mind become more sensitive and concentrated. On then sees that even joy and happiness is trouble, as they have certain quality of restlessness. In the 3rd dhyana, there is happiness (deep penetration of the object), but no more joy (being gladdened by the object). In visuddhimagga, joy is compared to seeing and oasis in the desert, happiness is compared to jumping into the oasis and drinking the water. When joy disappear, happiness also has quality of restlessness. When one enters first dhyana, one has abandon attachment to suffering. One feels bodily discomfort, but one is detached. Bodily and mental suffering is abandon. Then joy is abandon. All feelings that make the absorption unstable are abandoned. One has entered fourth stage of dhyana – ones mind becomes completely balanced, and in breath and out breath are not felt anymore. The Buddha compares shamatha to purifying gold. Gold is completely purified at 4th dhyana. It is free from traces of sludge. It becomes pure gold.

The happiness of 4th dhyana is perfect detachment (neutral sensation). Feelings disturb the quality of the mind. One wont know unless one practice deep shamatha. 3rd dhyana is happiness without joy. Happiness of 1st and second dhyana is happiness with joy and excitement. One who practice shamatha is very sensitive, but very detached. They take happiness and nonhappiness just as they are. No tendency to attach, to push away. He dwells in perfect equanimity. Unless we achieve that state, we cannot dwell in perfect equanimity. A bodhisattva experiences this deeply in shamatha practice. The joy of bodhisattva is shamatha practice. When the sensations are completely sublimated, the mind has no tendency to sink and to be excited. The mind sink and get excited due to sensations. Unless one become Buddha or Arhat, searching for sensation is the natural reflex. Buddha always emphasise, learning meditation is going against the stream. What beings are attached to is sensation of the object, not the object itself. Without meditation, one is not so clear about this. The object is not attractive, but the sensation. Bodily formations is breath. Breath is being refined. The meditator is fully aware of this process. The mind become more refined as it loses applied and sustained thought, joy & happiness. Happiness of shamatha is happiness of detachment, when the mind is free from happiness and suffering. The Buddha enterd into nirvana in the 4th dhyana. The sambhogakaya of the Buddha is manifested in the purest sphere of the 4th dhyana, only attained by the saints, not available to those who have mastered shamatha and vipsyana. Practice continually and with devotion – stated many times by asanga and maitreya. If one practice with devotion and with constancy, all this stages come naturally. Without continuity and devotion, this stages become very far. Thorough training comes from continuity and devotion. The 18 year old monk lived in a pure surrounding. He has devoted and faithful parents. He has nothing except monastic education. He is not exposed to the monkey mind. The secret of shamatha is explained as breathing in deep happiness, as long as one has not experienced this, the monkey mind jumps in and takes hold of the mind. Why can one achieve all this stages when there is happiness? Because if one is not happy with the object of attention, the mind will go to other objects. When the mind is fulfilled with this attention, its only interest is to remain in that state. The mind develops mindfulness and awareness so as to protect this state. As awareness grows, the meditator sees clearly that if he holds, the happiness go away. He practices detachment. This is the only way. The formations become more refined, the body and breath ceases. No tendency to sinking and excitement, one will know this is shamatha. Before this, there will definitely be obstacles due to our old habits. When one practice with continuity and devotion, one sees the habits as not real, and one can succeed.

First we need to understand the body, then we understand the sensations. Because we really a very subtle stage of body, breath and mind. We know that the happiness of the gross senses is not really satisfactory. It lasts very short time. The interest will fade quickly on blue colour or red colour, and the mind will be concerned with other objects because one has no shamatha. With shamatha, the mind can stay on bliss with blue colour or red colour for a long time. The mind does not change. Only the concentratd mind can see things as they really are, because it is not deluded by sensations. This mind can observe suffering and impermanence with equanimity. This is wisdom. Buddha first teach pure sensation of happiness without attachment, then penetrate reality as it really is. The Buddha always teaches that nothing is worth of grasping. This is enlightenment. When one has attained shamatha, one can experience the object for a long time. If one is dependent on 5 senses, one pay attention to colour, to sound, to anything, it will not stay. It will stay for just a short time. Because this pleasant sensation goes away, one will feel non-fulfillment. If we hold to pleasant sensations, we will feel non-fulfillment. When we realise emptiness, it is fulfillment itself. Joy – we experience it in our daily life when we rejoice. But it is not stable unless the mind is stable. If not the mind will also connect with excitement. In the higher states of concentration, it is not happiness, but excitement When one observe the mind, one will see it is disappearing and appearing every moment, and one understands this is impermanence. Which is unsatisfactory, is under the bad sky. One detaches and goes to more refined states of mind. Practice of dhyana is not Buddhist. It exist in all contemplative traditions, in Christianity, Islam, Taoism. It is not a Buddhist concept. 3rd dhyana – pure happiness. How does one goes higher? One sees the impermanence of happiness. And the mind becomes more refined. Then the 8 characteristics (apalakshas) that make the dhyana impure are gone, what remains is pure gold, free from sludge. Beyond 3rd dhyana, subtle breathing still exists, but it is not noticeable by untrained mind. Many Stories of great saints who have gotten into deep absorption, people thought they died, and put them on pyre, then they awaken and jump out. The mind becomes very sensitive beyond the 3rd dhyana, then the mind will wonder “what am I, what is the true self?” there are many of such questions in the vedas, discussion of what is the true self are present in the vedas. Yogis often identify the true self with the state of dhyana. Even if one has mastered this states, like Buddha’s teachers. They cannot stay in absorption for more than a week. Not true liberation. So Buddha tried extreme asceticism, because of power of will. Buddha found that extreme asceticism is not the way.

Buddha also claim that one needs a strong mind to cross to the other shore. This strong mind is gained by practice of shamatha. Memory and health will improve. Mind will become very strong. One can face the challenges in life. This is education in the time of the Buddha. Now there are computers, no need memorise. To memorise, concentration is needed. Did not write down scriptures, all by memory, as a training for the mind. Passed from teacher to disciple for 500 years before it was written down. Education is based on memorization. Tibetan and Burma have preserved this tradition, but modern world has lost this. Beyond 3rd dhyana, breath becomes so subtle that it is not noticeable. But this does not mean mind has overcome tendency to sinking and to excitement. The breath is still there, one needs subtle mind to see subtle breath. Subtle breath is a challenge to develop subtle mind. Because one feels comfortable, one lets go and let the mind sinks. Shamatha and vipsyana cannot be clear. One sees citta sankhara (perception and sensation) cannot be self. In Theravada, one goes from 1 to 4 dhyana, and back to 1, and see all sensation as impermanent. One will search for meaning in life, one speculates, and shamatha goes away. The Buddha reject speculation “come and see for oneself”. When the mind becomes subtle, one will see that any view one holds to is just excitement. One gets rid of attachment to all views. This is what Buddha calls highest wisdom. Every view is a contradiction itself - Nagarjuan penetrates the essence of buddhism First one notice impermance of mental formations, then one appease them. When one is detached from sensations, one can really understand the mind. Mental formations – perceptions and sensation – using them but not being stuck in them. Complete detachment from perception and sensation. This is supernormal power. Buddha say he has not discovered anything new, he just discovered the lost city in a jungle. There are 4 gates – 1 mindfulness in body 2 mindfulness of sensations. In shamatha and vipsyana, when one detach from body, one understand sensations, then one detach from sensations, and one studies the mind. Clear guidance of practice is important, if not how to divide and put together. First one should isolate and experience everything only in relation to the body, then isolate and experience only all related to sensations, then we put them together. Then we concentrate on the mind, and try to understand everything base on the mind. When all 3 combine, it is penetration of dharma. Abhidharmakosha: when one has knowledge of the whole of contemplation of mental object, then one can cut the defilements completely Contemplation of the mind. Practiced when one is not yet in dhyana. To understand the mind, should not let it fixed on one object. If fix on one object, will only experience one sensation. Defilements are connected with sensations. When sensations do not change, it is difficult to understand the mind. In the Tibetan tradition, the practice of dhyana is not emphasized. Emphasis is on 9 stages. The mind is ultimate object of shamatha and vipsyana. This is clearly explained in Mahayana scriptures. Finally, we

use the object to turn the attention to the mind. One does not need to go into dhyana to study the mind . Training in the monastery, one lets the angry mind arise, and one sees all this mind (with shamatha). In lankavatara sutra: we are like actors on the stage wearing a mask. When the spectator has penetrate the mask, the actor becomes shy and goes away from the stage”. Mental processes arise with certain conditioning. With subtle mind, one can do this. Day 8 Evening: There are 3 kinds of Buddha. Arhat, Buddha for themself, unsurpassed Buddha. To attain state of unsurpassed Buddha, one has to add much more. The mother of paramis is transcendental wisdom. Arhat and pratyeka Buddha also need parami. If not our light of wisdom will only be like the firefly. If one has mastery of dhyana and supernatural powers or great disciple, we become like the stars. The light of the stars is much brighter. Chief disciple – light of moon. Buddha, light of the sun. to attain this state, we have to learn much more. This practice is connected with 4 foundation of mindfulness. Without which there is no 37 factors of enlightenment, without which there is no Buddha. Therefore this practice is very important. Understanding of mind – refers to wordly mind. Not supramundane mind. The supramundane mind can only be understood when one understands how to transcend the object one hangs ones mind on. Emptiness, suchness, nirvana, cannot hang the mind on. This is important to understand. Adequate access to the first dhyana – Upacara Samadhi in Theravada. The mind can still fall into the base of consciousness (bhavanga). In dhyana, this cannot happen, as the mind merges into the object. Unless one has supernatural powers, one cannot change the object in dhyana. In order to use the dhyanas to get realization, one does not need concentration such that the tree fall one does not hear (like the Buddha). The most convenient place to study is the “access to dhyana” in a way it can be called dhyana in the sphere of senses. It is a kind of dhyana, but is not completely fixed on the object. Cittasthiti (新住) at the 9 state, one can easily go into dhyana, and use it to practice Dzogchen, Zen etc. If the mind is absorbed in object, it is not useful to studying the mind. In yogacara, if one has dhyana, one can turn the mind on itself, then one gets deep insights on the mind. According to yogacara, the mind itself is suchness. When the mind does not move, it is shamatha. It is the way to the highest accomplishment. When the mind moves, it is vipsyana. This training with objects is for turning the mind on itself, the place where all objects come. When the mind does not move, it becomes suchness itself. When the mind moves, it cannot be different from suchness. Now we are training on the object for a simple reason. It is not easy to understand. Buddha has taught absorption on to worldly object in order to understand on supramundane object. If one practice absorption on what one thinks is supramundane object, it is easy to misunderstand. Therefore one first practices absorption on to worldly object. For studying the mind, the best is to be in upacara Samadhi. In order to see real impermanence, the mind has to at least have the power of proximate dhyana. Then we come to real impermanence –

momentary change of all phenomena. The earth is turning round the sun at km/s, but we don’t feel it. The speed of mind is immeasurable. This is important to understand. When concentration comes, this intuition comes. Isolate the sensations, whatever we experience is based on sensations. Same for mind. But in reality, body, sensations and mind all come together. In order to understand, one has to use mindfulness, awareness, concentration on each. If there is attachment (lobha), it appears like raw flesh on oil. It sticks, sizzles, and is very painful. If one has grasping, one will experience its opposite pratigha – striking against. In English, anger, hate or resistance. The grasping mind and resisting mind cannot come together. They interchange. When the mind has been develop by previous meditation, the grasping become very clear. When sensitivity is developed, it feels like raw flesh on iron. So one will take concern not to grasp too much. In abhidhamma, when we learn, we thinkg of an object we like or dislike, and observe the mind process of grasping and of resistance. Delusion is taking that which is impermanent as permanent, unsatisfactory as happiness, selfless as self. In northern tradition, that which is empty as belonging to self. In Theravada that which is impure as pure. These are the 3 roots of unwholesome and wholesome. (attachment, hatred, delusion) one observes how this works in the mind. When the mind is scattered, it is not collected and vice versa. This is what one observes. In a state of Samadhi, the mind is calmed, if not it is not calm. Well-developed mind has shamatha and vipsyana. Non developed mind has no shamatha and vipsyana. Shamatha is known as cultivation mind. Liberated mind from 5 hindrances. It does not belong to me, not mine. It is created by causes and conditions. If the mind has the tendency to sink, one gladdens it by investigating the object with concentration. If one investigates with concentration, it gladdens the mind, and prevents tendency to sinking. The mind has tendency to sink because it is bored and uninspired. Excited, worry, remorse are the non peaceful states of mind. Can only be removed by concentration and by letting go. One counters by concentration, letting go (detachment/equanimity) and pasaddhi 3 of 7 bojjhangas (factors of enlightenment) together with gladness, investigation, mindfulness. Northern tradition explains 5 hindrances of mind as tendency to excitement (udatyam) and sinking (laya) When one has understand body, sensations, and mind. We understand that mind is the creator. We do not need other creator. Everything means the objects of the mind – the 5 aggregates of the worldly mind. Concepts cannot be separated from the 5 aggregates. Objects of the mind connected with liberation. In order to understand the objects of the mind, first thing to do is remove 5 hindrances. In the satipatthana, the first object in contemplation of mind is 5 hindrances.

Observing impermanence of 5 aggregates, one breathes in… one breathe out. Impermanence of 5 aggregates. In order to succeed in vipsyana, one has to understand the objects of wisdom. 5 aggregates, 12 spheres, 4 noble truths, dependent origination. These are the true objects of our experience. Because in these we don’t find a self. Mahayana puts emphasis on non-self of all phenomena. As nagajuna says, when one knows non-self of persons, one know non-self of phenomena, but it is not complete unless one adopts Mahayana non-dualistic approach. The whole of bodhisattva path is based on this. There is only one reality. No real subject and object. The mind in concentration is appeased. In visuddhimagga, the practice on pure objects of mind is pure vipsyana. The previous practice is combined shamtha and vipsyana. But for pure vipsyana, one needs to at least have uppacara Samadhi. If not one cannot see momentary arising of phenomena. In order to practice vipsyana effectively, we need to remove the 5 hindrances. When we turn the mind to phenomena, we will see momentary arising – whenever the mind is attached to the object. This can only be seen with proximate (uppacara) Samadhi. This corresponds to 9 stage of shamatha. One can practice vipsyana, zen, tantric visualisations, Zen. When we see elements, we don’t see the self. When we see the self, we don’t see the elements. What are the domains (dhatus)? In theravada, first one contemplates impermanence. Having become detach due to impermanence, one comtemplates cessation (worldly) and ultimate cessation. Worldly nirodha, the mind is not observing anymore the arising, the mind only place attention on cessation. This leads to emergence of ultimate reality. And then one has letting go – 2 kinds 1 letting go of worldly object 2 mergeing into supramundane object When one attains the path of direct seeing of object of direct liberation, one has attained the first domain – of abandoning. If there is a worldly object, the defilements are only weaken. Defilements can only be cut off by supramundane object. Supramundane object arises in the path of seeing. When there is object we can grasp, we cant completely abandon the defilements. The bodhisattva does not completely abandons defilements, if not he will become an arhat. The bodhisattva understands very clearly the objects are supramundane. But he does not distinguish between supramudane and mundane object. Sandhinirmocana – all distinnctions are ?? established. If one understand this, one understand non dualistic practice When one has path of meditation, one becomes an arhat. Detaching from the 5 aggregates completely, that one has contemplate as impermanence. Domain of cessation – one becomes arhat. Arhat still has 5 aggregates, but he has abandon the cause of future aggregates. He attain nirvana with rest, when he dies, he attain nirvana without rest. The emphasis in Mahayana, is the combined practice of shamatha and vipsyana. Theravada emphasise going out of dhyana. But object is still dhyana(?) Without dhyana, one cannot see the preceding mind. It is the same experience but described in a different way.

Cessation of uppadhi - no more appropriation. Because of no appropriation of 5 aggregates, he is free from rebirth. While he is living, he is not creating any new karma. But he is subject to previous karma. The arhat suffers in the body, but not in the mind according to Theravada tradition. The Buddha sees the cause of all suffering very clearly, although he has backache. According to Theravada, one can combine practice of shamatha and vipsyana only in presence of supramundane object. Here there is same idea, but explain in different way. With no object to hang mind on, it is ok to practice shamatha and vipsyana together. Concentration and wisdom merge together. On the object of breath, one can complete all that is to be learn in practice of disciple. Nothing more to learn. Abandoning, detachment and cessation in regard to worldly object, and to ultimate. It is presented in a little different way. There is progressive understanding. Cessation of attachment, anger, and delusion. If there is no cessation, we have to go from birth to birth. A bodhisattva will want to master this process. The yogacarabhumi sastra explains 5 objects for shamatha. For those who tend to attachment, he describes asubha non beautiful objects, for easily angry meditation on maitri (love), for those who are proud meditate on 6 elements – collection of 4 elements, space and mind, elements, no self. For those deluded, he describe shamatha on dependent origination. All suitable concepts can becomes objects of shamatha. Because one can maintain the mind on them. One cannot maintain mind on reality since it is always changing. Our object of defilement is not reality, but concepts. This is what is to be meditated on. In the training of disciples, reality is materiality and mind. Touch is 3 spheres coming together, perception is taking mark of object etc. Nothing to do with self. In the world, everything is relative. Causes and conditions are relative. All who don’t meditate are inclined to ruminate. Therefore Buddha most recommend this method. This is the meditation Buddha practice under the Bodhi tree. He sat under the jambu tree and spontaneously enter dhyana. 12 Oct 2018 Day 9 Time to return to our different life. But should be meditative life. What we are learning is actually the base of Buddhism. According to the tradition, it is more diffiucult to practice the Mahayana path, much less the tantric path. In the past the tantric path is only restricted. Now it has become a fashion. Everyone wants to become a Buddha. We have to be clear to this, and show to people that this is a misunderstanding. The whole of Buddha’s teachings is based on discipline. Ashrava – that which makes us dull. We are dull because we don’t have wisdom. Uncontrolled inflow and outflow of the cankers in the mind. The basic practice of disciples is discipline. We need to introduce discipline into our life. If we take emptiness as a concept, we are mistaken. Emptiness is an experience which comes with long practice. We cannot

impose emptiness on reality. Emptiness means there is nothing to hold to. This is the real meaning of emptiness to be contemplated on. One cannot get deep concentration without discipline. And the outflow and inflow of the mind Discipline of deep concentration, and immaculate wisdom. One cannot get freedom without discipline. Learning Buddhism, one is learning discipline. Tantric assumes one is familiar with discipline of Theravada and Mahayana. Nowdays, tantra can be found on the internet. This can only lead to confusion, not clarity. Mindfulness is the door to wisdom. Without mindfulness, one cannot keep moral values. Without mindfulness one cannot attain concentration. Without concentration, one cannot purify the mind. The subtle teachings of Buddhism is the practice of mindfulness. With mindfulness, one can master concentration. With concentration, one can master immaculate wisdom. The Buddha taught this in all traditions. For the time being, it is better to ignore tantric teachings and get a deep base in Buddhism. Only then it will make sense. Put hand in air – is it foreful will? Yes. Buddha could keep breath inside or outside of body for a long time. He did not take nutrition for a long time. He eat cow dung as his nutrition. He did incredible asceticism. But he did not succeed to get clarity in this way. He does not condemn asceticism, but he combines it with the wisdom of the middle way. If one can practice the middle way, it is true asceticism. Without understanding middle way, one cannot practice true asceticism. The middle way is based on transcendental wisdom. The middle way is also core of all other practice – Zen, Dzogchen, mahamudra etc. Are there different process in vipsyana? Yes. Vipssyana is based on step by step. The peculiarity of Mahayana is transcendental wisdom. With transcendental wisdom, the practice can become faster. This is what the wise nagajuna says. Why it becomes faster? Because in the true reality, the beginning at the end cannot be separated. This separation comes from the deep tendency of our mechanical thinking. The Mahayana is the teacher of holistic thinking. The past, present and future cannot be separated. The beginning and end of vipsyana cannot be separated. Same for breath, when we meditate on counting of breath, it cant be separated from realization. If we separate, it is only mechanical counting. With full mindfulness, one breathes in, with full mindfulness, one breathes out. This is counting. This is the connection of breath with the mind, of breath with the body. This is reflected in the conditioning of the breath. When we observe the breath with concentration, the breath will be different. According to Mahayana, the cause of samsara is mechanical thinking. Who divides it? Our concepts – they have no characteristics, no existence. Yet we are governed by our concepts. Our concepts divides

us from the true experience. We are divided from the true experience because we hold from the concept. Nagajuna say, in the mulyamadhyamika, cites the sutta nipata – one of the most important scriptures in Theravada. The Buddha uses all the conventions in the world by worldly wise men without clinging. It is reality because we cannot cling to it. We cling because of the concepts, not because of the reality. Vipsyana means seeing by differentiation. In Mahayana, seeing by differentiation means seeing suchness. Suchness belongs to the world, and belongs to reality. This is the teaching of nagajuna, of Madhyamika. Even when we accept yogacara view, ultimately the mind is also suchness. So there is no contradiction. In yogacara, what level we need to attain to practice vipsyana? According to sandhinirmocana sutra, one can practice shamatha and vipsyana right from the beginning, although it is still not real shamatha and vipsyana. Only when passadhi ripen then one is truly practicing. Passadhi will only manifest clearly only when awareness has ripen. When awareness has ripen, one can remove the tendencies of mind to sinking and to excitement. The real object of meditation is the mind. One uses objects such as breath and color to turn to the mind. This is when the mind does not move. The real understanding does not come from the mind that don’t move. It comes from mind that moves. In order to understand this, one needs to attain the 9 stage of shamatha, of spontaneous attention. If one thinks wisdom is in the mind and does not move, one is stuck, like in dhyana. How to overcome fear of losing oneself? By practicing more. One has to go to the root of the fear. The fear comes from attachment. Because one practice shamatha and vipsyana, this is the process of breaking attachment. Whenever slightly deeper understanding of dependent origination, I feel pain. How do I overcome this? When one don’t practice, obstacles wont come. If one is lazy and don’t practice, then we are sleeping, and all the Maras are sleeping. Can samvega be accumulated understanding of non-self and dependent origination? Yes. Samvega comes when one is shaken to the marrow of the bone. Then one wont do anything else exccpt meditate. We need to cultivate meditation. To determine not to run away from obstacles, but to face them. This is courageous. Obstacles are there, but we do not see them clearly because conditions are not there for them to arise. If we don’t meditate, the cobra is sleeping very comfortably. When we meditate, it is bound to appear. When we meditate hard, it will come out, and the cobra will go away when one has wisdom. Question (?) Suchness is Buddhist concept. Dualistic religion has no concept of suchness. There is similar concept with brahma religion in hindu, brahma is suchness. In the western tradition, in spinoza(?), all phenomena is separated from ultimate reality. Proverb in Sanskrit

How to differentiate conceptualization and drowsiness? It is said many times, meditation is organic process. In reality, everything happens by gradual change. Chinese speak of sudden enlightenment, but this is in fact only skillful means to understand gradual change. Everything in our experience is a process. To apply them correctly is to understand the dynamism of the process. Don’t expect to apply some concept and meditation will change. We need to apply reality. Why does venerable emphasise the point that no one else can do for us? God can save us if we understand God. If we don’t understand God, how can he save us. Buddhism can be found in the mind, not outside the mind. If the God is the law, Buddhist has no objection to that. The law is to be found in the mind. Christianity is not much different. Christ is pointing to the heart, when we find the Law, we become the Law, and we have found real freedom. I have heard one meditation say, when one has dhyana, one has to be careful with karmic actions. As mind has become powerful? With powerful mind, one can do powerful evil. With weak mind, one can do weak evil. One cannot attain shamatha without attaining impartiality of the mind. Shamatha is called citta bhavana in the indian tradition. The true mind is the pure mind. If one use the strength of mind to do evil, one has not understand the pure mind. How to visualize central channel? One has to practice concentration. One cannot mechanically think of the bamboo pole. It wont be there because it is our imagination. With concentration, we can create the bamboo pole as a skillful means. It is taken for granted that we can use the skillful means because we have concentration. Without concentration we cannot see the channels. We can only see it with concentrated mind. During meditation, am I allowed to change the object if my mind wonders? It is advantageous to stay with one object of meditation. If the mind is not settled in it. If one is tired, one can try other objects. In Theravada, one has to master the 4 protective meditations. When one practices vipsyana, strong attachment will arise. When the mind is agitated, all kinds of sensual objects will arise in the mind. In this occasion, one practice the meditaiton on non-beautiful, then one’s mind will have resistance. When resistance comes, one practice maitri bhavana. When one practice well, and it does not work, one lets go, and one stops practicing as it does not go smoothly, then we lose motivation. Then we meditate on death. How? We use a dead person, then we compare ourself to him “this is inevitable, this will happen to me” then there will be samvega. Then one will find it is time to practice mindfulness and awareness, then dharma will wake one up. If one has not much faith in what one is doing, and the practice is slowing down, one contemplate the virtues of the Buddha, the qualities of the Buddha. We meditate on them, and imprint them deeply on the mind, and concentrate on the quality that is most close to us. Arhat = araham, bodhisattva = sata deva manussanam. This is how contemplation of Buddha is practice in Theravada tradition. Can you please provide advise on how we can best keep emptiness at the front of our mind?

Important is to understand the heart sutra. If not the diamond sutra. Or prajnaparamita in 8000 verses. If not the English translation of the commentary to the sutra of transcendental wisdom – by la motte (French scholar) it answers the subtle aspects of emptiness and suchness. The breath is emptiness. Because however hard we try to hold, it is the concept of the breath. Not the breath itself. Breath is movement. And movement we cannot catch. Our body is also movement, our mind attached to body is also movement. The body cannot be something that is own existence. There is nothing we can grasp except names and concepts. This is to be realise by meditaiton on the breath. What nagajuna has done is to systematize the teaching on transcendental wisdom, not only emptiness of person, but emptiness of everything. One will find 16/18/10/7 kinds of emptiness in the Mahayana scriptures. Inside, outside, compounded, non-compounded. Everything is understood when one understands emptiness. Because everything in our experience cannot have self-existence nature. We impose self-existence nature on reality. This can be realized by breathing in and breathing out. Can you refer other texts besides shravaka bhumi for breath practice? In the Mahayana tradition, the most extensive is in the Chinese tradition 天台. 六妙门 and 小禅波罗蜜. This are studies on meditation on the breath based on emptiness. Based on the lotus sutra, which only teaches the only real reality is as the buddhas see it. All path and meditaion lead to this reality, even the arhat path and pratyeka Buddha path. Buddha is the only real reality. Question? Mindfulness is based for both vipsyana and shamatha. Because of mindfulness, we can use awareness, with awareness, mind can be purified. For shamatha, if it is worldly object, it can only be purified temporary, but for vipsyana, it can be purified for good. The shamatha turns to mind, and the vipsyana turns to mind. There are 2 kinds of Samadhi, Samadhi of shamatha and shamatha of vipsyana. They are put together only when we have supramundane object. In this text, they are put together in the base of relaxation and clarity (passadhi). Awareness that all objects come from the mind. This is the ultimate meditation. Is shamatha different than dhyana in Theravada? In Theravada, shamatha is explained as 8 samapattis (attainment). Attainment means the 8 dhyanas. In the teaching of bodhisattvas, shamatha is explained as 9 dwellings of the mind. As practioner of Dzogchen and zen, emphasis is on spontaneous attention. With spontaneous attention, one can use for shamatha, vipsyana, zen, Dzogchen or whatever concept. Dzogchen is not a conept, but an approach. Unlike in Theravada, this realization is always with us. Shamatha is 9 stage of dwelling of the mind in shamatha, one attain Samadhi, but does not necessarily go into dhyana. One don’t want the mind to be stuck. This experience is very important. Buddha first teach dhyana, then vipsyana. Dhyana is a powerful means for vipsyana. Most teachers feel dhyana is difficult to teach so they go straight to vipsyana. The whole base of Buddhist cosmologies, division of karmas are all related to dhyana. Dhyana is very powerful karma on the positive side. What benefits in mindfulness we may have if the person is non Buddhist or no religion?

Buddhist mindfulness is based in faith. One cannot have real mindfulness unless one has faith. Faith in past present and future 5 aggregates. Dependent origination. These are objects of faith. For Mahayanist, we add suchness. From the Buddhist point of view, one can practice mindfulness and benefit from it, because perception become more stable, one has less useless thinking, be more efficient, more harmonious personality. Because one does not stay long in unwholesome states of mind. Buddhist perspective is concern, we are linked to the path and recreate the future here and now. This is deep understanding of mindfulness. Past present and future cannot be separated, they are only separated by mechanical thinking. This is the real depth of mindfulness. By showing by one’s own example, one speaks and moves, and thinks in a different way. So the 3 manifestations of karma will become more light, soft, pliable, one become more tolerant, more adaptive to all situation. This is benefit to all. One does not need to be Buddhist for this. To be mindful is to know that we are formed by conditioning. Would you suggest some text in yogacara tradition? Yogacarabhumi sastra. In Chinese tradition – attributed to Maitreya, in Tibetan Asanga. In Theravada, Visuddhimagga, English translation by Bhikkhu Nanamoli. The yogacara text is not translated to English yet. Numata translates part of it.