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Calm Abiding and Special Insight: Achieving Spiritual by Geshe Gedun Lodro, Jeffrey Hopkins

By Geshe Gedun Lodro, Jeffrey Hopkins

This guide provides an intimate and unique photograph of the intricacies of meditation so vividly that the reader is drawn right into a Tibetan world-view of spritual improvement.

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Sample text

20, Tibetan Cultural Printing Press edition; etymology in his Illumination of the Eight Thousand Stanza Perfection of Wisdom SÒtra. 18), Haribhadra says: They are called arhant [=Worthy One, from root arh are worthy of worship, religious donations, and being assembled together in a group, etc. 7: ). Also: OBJECTS OF OBSERVATION 47 Bodhisattvas assume bodies through the power of uncontaminated actions, and their bodies, therefore, do not undergo birth, aging, sickness, and death. When one proceeds from the first Bodhisattva ground to the second, the sufferings of sickness, aging, and death are eliminated.

During calm abiding itself, the sense consciousnesses2 will cease. Here we are speaking only of the preparatory stages. We refute those who say that calm abiding can be achieved with the eye consciousness or body consciousness. Calm abiding must be attained with the mental consciousness. Question: Why is it impossible to achieve calm abiding with the eye consciousness? Answer: The basic nature3 or entity4 of a mind of calm abiding is a withdrawn, serviceable mind. The uncommon function of the sense consciousnesses is to know external objects.

Once persons dominated by pride realize that there are many factors in their own minds and bodies whose causes they cannot identify, they and bodies either. The recognition that one has a great deal more to learn even about some small part of oneself serves to undermine pride. 4 In this case, discursiveness will not be a virtuous mind but a non-virtuous or neutral one. This discursiveness or, more literally, coarse conceptuality is of two types an innate type and the discursiveness acquired in this lifetime.

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