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By Geshe Gedun Lodro, Jeffrey Hopkins

This guide provides an intimate and precise photo 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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Extra info for Calm Abiding and Special Insight: Achieving Spiritual Transformation Through Meditation (Textual Studies and Translations in Indo-Tibetan Buddhism)

Sample text

How does one cultivate love in meditation? There are, in general, three types of objects of observation attractive, unattractive, and neutral sentient beings. Therefore, you might wonder whether, in the beginning, one should cultivate love observing a pleasant, unpleasant, or neutral person. According to Chandrak¦rti, one takes as the initial object of observation a pleasant person friend, relative, parent, and so forth and reflects on how nice it would be if he or she had temporary and final happiness.

3 dbang po, indriya. 4 , . 1 How does neutral discursiveness come about? toward other beings in It arises at birth be a former life. The discursiveness that arises in the present life is due to for them, earlier in this life. One thereby becomes accustomed to feeling closeness to some people and aversion for others and, because the force of this remains in the mind, coarse conceptuality arises later in life. Meditation on exhalation and inhalation is an antidote to this. 2 The main point to keep in mind in choosing an object of observation otion to be pacified and the mind to be withdrawn inside.

5 mthong lam, 6 bar chad med lam, 3 7 . . 42 CALM ABIDING AND SPECIAL INSIGHT sive; it is said that Buddhahood and the complete elimination of conceptuality are attained simultaneously. It is also said that one has become a Buddha to the extent to which one does not have conceptuality. Thus, some form of conceptuality exists right up to the uninterrupted path that precedes the attainment of Buddhahood. It is necessary, therefore, to distinguish among the different types of conceptuality. That to be eliminated at the time of assuming the physical posture for meditation and watching the breath is a coarse conceptuality; the type abandoned at the time of achieving calm abiding itself is less coarse.

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