Monthly Archives: June 2015

Ten Dharma Realms 十法界

First Susan and I would like to apologize for this late post. Like many of you, we sometimes get caught up in busy schedules.

Four Holy Realms: (Not subject to rebirth)

1.) The holy land of Buddhas —a state of joyful, blissful Nirvana.

2.) The holy land of Bodhisattvas (enlightened Buddhas return to help other beings) Among the Buddhas and bodhisattvas by realization and accomplished the six pāramitās 六度. Sphere of nothingness, absolute peace, limitlessness. Supreme Wisdom and Compassion, (In the state of Nirvana, ability to manifest into various forms at will to save alt beings.)

3.) The holy land of Pratyeka-buddhas. Among Pratyekabuddhas by the twelve nidānas (cause and Effect)

The Pure Land of abandonment of thought, or recollection of past delights)

4.) Hearers: Holy land of Sravaka-buddhas. Among the śrāvakas by the four noble truths. Paradise of cessation of rebirth,    

 

Six Ordinary Realms: (Subject to the cycle of rebirth)                                        

*Three heavenly realms: (subject to rebirth )

(Sphere of heavens depends upon the level of meditational accomplishment)

5.) The formless realm: Beings in this realm are formless, only consciousness exist in limitless space, extremely long lifespan, state of no desires, non greed, non hatred, in a peaceful state. Land of wondrous joy after the previous joys. Paradise after earthly life. Accomplished high level of meditation, but have not achieve state of enlightenment, still subject to individual Karma dictation, are subject to rebirth.

6.) The form realm: Beings in this realm are still with form; certain residual of attachment, enjoys heavenly peace, pure spheres, of non suffering of heat, cold, contaminants. still subject to individual Karma dictation, are subject to rebirth.

( Description of meditation stages–Four Jhanas: )

  • First Jhāna — In the first jhana there are: “directed thought, evaluation, rapture, pleasure, unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention”
  • Second Jhāna — In the second jhana there are: “internal assurance, rapture, pleasure, unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention”
  • Third Jhāna — In the third jhana, there are: “equanimity-pleasure, unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity & attention”
  • Fourth Jhāna — In the fourth jhāna there are: “a feeling of equanimity, neither pleasure nor pain; an unconcern due to serenity of awareness; unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity & attention”.

 7.) Desire Ream: This heavenly realm the enjoys all the pleasures, anything one’s mind wish for, will appear, to be satisfied. Arrived by the ten forms of good action on earth life, limited period of enjoyment, still subject to  reincarnation. The difference between the Saint Realm and the Ordinary Realm is whether one’s ability to transcend causes of sufferings “Dukkha”.  

The Nine Mental Abiding (Methods of Meditation) 調心次第

The Nine Mental Abiding 調心 禪定九次第

Lineage of mediators saw the same unfolding process: nine ways that the mind can be true to its inherent stability, clarity and strength.  In their descriptions of nine stages of training the mind through the practice of shamatha (meditation, or “peaceful abiding,” they left us sign-posts of that process. It is necessary for development of superior wisdom and compassion.

First four stages—–placement, continual placement, repeated placement, close placement. (Developing stability)

Stages five and six are taming and pacifying. (To developing clarity)

The last three stages—(seven, eight, and nine) thoroughly pacifying, one-pointed and equanimity (building strength)

  1. Placement of the mind: occurs when the practitioner is able to place his attention on the object of meditation, but is unable to maintain that attention for very long. Distractions, dullness of mind and other hindrances are common.
  2. Continuous attention 🙂 occurs when the practitioner experiences moments of continuous attention on the object before becoming distracted. this is when you can maintain your attention on the meditation object for about a minute.
  3. Repeated attention: is when the practitioner’s attention is fixed on the object for most of the practice session and she or he is able to immediately realize when she or he has lost his mental hold on the object and is able to restore that attention quickly. Sakyong Mipham Rinpoche suggests that being able to maintain attention for 108 breaths is a good benchmark for when we have reached this stage.
  4. Close attention: occurs when the practitioner is able to maintain his attention throughout the entire meditation session (an hour or more) without losing their mental hold on the meditation object at all. In this stage the practitioner achieves the power of mindfulness. Nevertheless, this stage still contains subtle forms of excitation and dullness or laxity.
  5. Tamed attention: by this stage the practitioner achieves deep tranquility of mind, but must be watchful for subtle forms of laxity or dullness, peaceful states of mind which can be confused for calm abiding. By focusing on the future benefits of gaining Shamatha, the practitioner can uplift his mind and become more focused and clear.
  6. Pacified attention: is the stage during which subtle mental dullness or laxity is no longer a great difficulty, but now the practitioner is prone to subtle excitements which arise at the periphery of meditative attention. This stage is usually achieved only after thousands of hours of rigorous training.
  7. Fully pacified attention: although the practitioner may still experience of subtle excitement or dullness, they are rare and he can easily recognize and pacify them.
  8. Single-pointed attention: in this stage the practitioner can reach high levels of concentration with only a slight effort and without being interrupted even by subtle laxity or excitement during the entire meditation session.
  9. Attentional Balance: the meditator now effortlessly reaches absorbed concentration and can maintain it for about four hours without any single interruption.