Meditation - Tibetan Buddhism - How Does Meditation Help With Self Awareness? | KIRAN ATMA

Meditation - Tibetan Buddhism - How Does Meditation Help With Self Awareness?



 

    Meditation: Self-Awareness. 

     

    These are the steps taken by someone who is just learning to meditate: 


    - How does a novice gain experience with the concept of emptiness? 

    - How to develop a similitude of exceptional insight based on a calm abiding similitude? 

    - How to develop genuine unique insight based on genuine quiet abiding?

    - How to develop direct emptiness cognition? 

    - During the second stage of, how to dwell on nothingness?

    - Yoga Tantra at its highest level. 



    EMPTINESS IN THE FIRST STAGE OF MEDITATION.


    How can a novice get experience with the concept of emptiness? 


    • Through one of many reasonings, a yogi gets an early acquaintance with the concept of emptiness at the first stage. 
    • He goes through three fundamental meditation steps: recognizing the object negated in the perspective of selflessness, establishing that selflessness follows from the reason, and establishing the presence of the reason in the subject. 


    The person's selflessness is the first object of meditation, and the logic employed is Chandrakfrti's sevenfold reasoning. 


    • In the idea of selflessness, identifying the object is prohibited. 
    • One must first focus and cleanse one's thoughts. 
    • One waits for the I to emerge while sitting calmly. 
    • If it does not, an appearance of it is produced by thinking ", and the appearance is seen with a subtle kind of awareness. 
    • If the awareness that observes the appearance is too powerful, the I will either not exist or will emerge and vanish soon. 


    As a result, one should let the awareness conceiving I to be produced constantly, and one may acquire a solid feeling of it by observing it as if from a corner. 


    • You might also pretend that you're being accused, even if it's untrue, and keep an eye on your sense of self. 
    • One could recall a false allegation in which one believed to themselves, "I did not do this; I am being falsely accused." It is possible to get a good idea of how the non-analytical brain perceives me by observing the accused I. 

    If a yogi's recollection of such an accusation is weak, he or she cultivates it until the feeling of I as misconceived by the inherent nonanalytical mind becomes clear. 


    • This inherent mind makes no distinction between whether the I is identical to or distinct from mind and body. 
    • It imagines an I that is self-sufficient, capable of establishing itself, naturally or intrinsically existing from the beginning, and merged with the appearance of mind and body, without any thinking and by the power of habit. 
    • Even if such an I does not exist in actuality, an image or idea of it exists and will emerge. 
    • The look of a concrete I is first difficult to recognize, but it becomes apparent with time. 
    • The I seems to be the breath at times, and the stomach at other times, like when someone has an upset stomach and says, "I am ill." The I may appear as the eye, ear, nose, tongue, body, or mental awareness at times. 

    The I Seems To Be Physical At Times And Mental At Other Times.


    According to the Fifth Dalai Lama, the appearance of the I and the appearance of the mind and body are, in the end, as if mingled together like water and milk, undifferentiated yet clear enough to grasp with the hand. 


    • In his Manual of Instructions on the View, Dzong-ka-pupil ba's Kay-drup states, "If the mind thinking 'I' is not created, you should manufacture the idea 'I' and promptly examine its manner of manifestation." You'll learn about its look without having to mix it up with anything else... 
    • There is a distinct mode of appearance of I to the consciousness which thinks " if you gaze softly from a corner without losing the awareness thinking ", and this appearance is not any of the mental and bodily aggregates. 

    The I does not seem to be a fictitious identification, but rather looks to be self-created. 



    You are trapped in circular existence by believing that the I exists as it appears. 


    Is it possible for the I to seem self-established if its appearance is mingled with that of mind and body? 


    • It might seem theoretically impossible for it to be self-established and mixed at the same time, but the inherent intellect apprehending I does not logically evaluate its object before, during, or after its apprehension. 
    • The appearance of a self-established I is intermingled with the appearance of mental and physical elements, but it is not identical. 

    Ling Rinbochay, the current Dalai Lama's Senior Tutor, stated that if someone puts a pin in your finger, you feel that the pin is lodged in you, not simply your finger. 


    • You have a strong feeling of the I who is in pain. 
    • To determine this look, it is critical to conduct a prolonged, delicate study of it without allowing it to vanish. 
    • Before moving on to the second stage, some instructors recommend observing the I for a week or even months. 


    In Vedanta, the jiva, or 'limited individual existence,' is frequently described as being the size of a thumb and situated in the 'heart.' 


    • In Vedanta, the jwa is merged with the infinite self, Brahman, whereas in Buddhism, the appearance of a concrete I is analyzed, found to be non-existent, and overcome, eventually leading to a direct realization of emptiness in which the subject, wisdom consciousness, is merged with its object, emptiness, like fresh water poured into fresh water.



    List Of Research Sources.


    • The Great Exposition of Tenets by Jam-yang-shay-ba. 
    • Oral teachings of Kensur Lekden. 
    • Tenets as presented by Jang-gya. 
    • Manjushr, the Sacred Word of the Fifth Dalai Lama 
    • The Manual of Instructions on the View by T. Kay-drup. 

    • Oral teachings of Ling Rinbochay. 

    • Jam-yang-shay-ba describes five phases of emptiness meditation.