Study and Practice of Meditation: Tibetan Interpretations of by Leah Zahler

By Leah Zahler

This ebook supplies a brilliant abd dewtailed accont of the meditative practices essential to boost a relaxed, alert brain that's able pf penetrating the depths of fact. The reader is uncovered to Tibetan Buddhist perspectives at the psychological states attained via meditation by means of the author's hoping on oral commentaries via 3 modern Tibetan lamas.

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17. , p. 22. , p. 22. Jam-yang-shay-pa cites Asaṅga’s Grounds of Hearers with regard to the hearing of syllables. , p. 22. a Thus, the hearing of meanings can include the hearing of the steps of a reasoning process, and a wisdom arisen from hearing includes an ability to follow and understand a teacher’s or a text’s presentation of a reasoning process and the conclusion to be drawn from it. b Thus, although Jam-yang-shay-pa does not do so, his definition of a wisdom arisen from hearing can be interpreted to include not only a general understanding derived from hearing but also any stage of the reasoning process short of an actual inferential cognition.

48–49. Gedün Lodrö, p. 2. ”d As Gedün Lodrö explains, this occurs because their rebirths as demigods are impelled by an action (las, karma) conjoined with a mind of jealousy regarding the wealth and resources of the gods. e According to Lati Rinpoche, humans of the northern continent, Unpleasant Sound, and the higher types of gods of the Desire Realm cannot achieve the concentrations and formless absorptions because they are unable to analyze. They cannot analyze because they experience a continuous wonderful fruition of past actions.

P. 48. 1; Meditative States, pp. 49, 38; Gedün Lodrö, p. 48. a Lati Rinpoche explains that their minds are continuously held by such afflictive emotions as desire, anger, and jealousy. b Gedün Lodrö distinguishes between the incapacity for such meditation of the neuter and the androgynous. According to him, Neuter beings, like those in the northern continent, are unable to carry anything through to a conclusion. d With regard to the afflictive emotions of male and female, Gedün Lodrö explains: In general, we refer to the three poisons, the six root afflictive emotions (rtsa ba’i nyon mongs, mūlakleśa), and the twenty secondary afflictive emotions (nye ba’i nyon mongs, upakleśa).

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