Med #14 Developing Quiescence

This topic consists of how to train oneself in one-pointed concentration and insight, the essence of wisdom.  To accomplish the goal of cutting samsara's roots and achieving ultimate liberation, we need to develop the insight that realizes Emptiness directly.  It is not just the direct realization of emptiness that depends upon mental quiescence, we also need it to attain clairvoyance, miracle powers, spontaneous realizations and decrease in mental afflictions.


In order to achieve quiescence, we must stay in a favorable place, have few wants, be satisfied with what we have, avoid the disturbance caused by being involved in many activities, have a pure moral practice, overcome thoughts about sense objects. A favorable place is one where material needs are acquired easily, is safe, quiet, and has good companions and pleasant weather.

To succeed in achieving one - pointed concentration we must overcome laziness, the antidote to which is mental and physical agility as well as remembering the benefits of quiescence stated above. When holding our attention on an object, we must be relaxed and find the right balance between languor and excitation.  We can stop excitation by bringing to mind topics such as impermanence.  It is also better to start with short meditation periods rather than longer ones which might get us exhausted.

To develop a state when the mind remains fixed, we must learn nine levels of mental stability and combine that with a special bliss of mental and physical agility.  The nine levels of mental stability are: placement on an object, continued placement, renewed placement, close placement, subduing, pacification, heightened pacification, one-pointedness, equipose.

We can choose any object from the previous meditations such as equanimity, compassion, love, emptiness, impermanence, the preciousness of this life.  We transform our mind into that particular state of mind and then hold that state of mind with single-pointed concentration.

In the first level, placement, the mind may easily get distracted and wander.  But, you are at least becoming aware of discursive thoughts as they occur.

In he second level, you are able to place your mind on the meditation object for at least a brief period.   You will still have discursive thoughts but they will be less.   By the third level - renewed placement - your mind is fixed on the object for longer and you quickly realize when the mind strays.  You are also more adept at bringing it back.

By the fourth level, the meditation object no longer escapes your mind, yet some form of languor and excitation still occur.  On the fifth level -subduing - it is necessary to generate powerful vigilance to keep watch over the mind and also to enliven it by reflecting on the benefits of one-pointed concentration.  At the sixth level, subtle excitation may occur, so we overcome this by generating a powerful form of vigilance that recognizes subtle excitation and also avoids subtle languor.

By the seventh level, you develop recollection and vigilance and your efforts have the power to remove languor and excitation completely.  From level five to seven, you develop more and more one-pointed concentration.

By the eighth level, you only need slight effort to keep from developing any languor or excitation throughout the entire meditation period.  This form of mental attention is called uninterrupted conveying.   This mental stability is gained through the power of effort.

An analogy of how languor and excitation are gradually overcome is the way that an enemy gradually loses strength as he is being defeated.

By the ninth level, the mind is fixed without any effort. You freely and easily engage the object through repeated practice and enter the state of one-pointed concentration without the slightest exertion.   This level is gained through the power of continued practice.

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This is hard!  Together, we can appreciate how amazing it is to have a teacher face to face teaching us this after years of their meditation experience...if you have a teacher like that, thank them!  If you don't, pray for them to enter your life!

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Contemplation
Recalling our previous meditations, first bring into mind the object.  Soon, our object will be Emptiness, but that requires a little more teaching on the subject which will happen tomorrow.  For today, bring to mind the love that cherishes all beings.  Think about the suffering of others and when a strong feeling of compassion arises in your mind, you have found your object of meditation.

Meditation
Having transformed your mind into compassion, hold this with strong concentration.  This is the first of the nine mental stability.  When the object fades or the mind wanders to another object, return to the contemplations to bring the object back to mind.  Then discontinue your contemplations and hold the object with single pointed concentration.  Continue in this way, alternating between contemplation and meditation for the rest of the session.

You improve your concentration in this way until you can until you can remain concentrated on the object for five minutes.  At this point, you advance to the second level of mental stability. By gradually improving our concentration, we progress through the nine mental stabilities.

Dedication: May my efforts today lead to my quick enlightenment so i can help others achieve the same as fast as possible.

Subsequent Practice
Observe your morality as this will lead to better concentration.  Again and again think about the benefits of this mind training to keep or increase your enthusiasm for the practice.   Read more instructions on this important practice in Pabongka Rinpoche's Book 3: pp 231-261.  Also, see instruction in Joyful Path of Good Fortune by Geshe Gyatso.

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Thank you for all your beautiful efforts.  Keep remembering the benefits of this practice!


Love
Reema