Calm Abiding

Meditator by Nathan Phaneuf


I’ve been continuing my close reading of Atisha’s Lamp for the Path to Enlightenment. This is the root text for the many lamrim texts that followed. The copy I have includes the root text in both English and Tibetan, and a commentary by Geshe Sonam Rinchen (translated by Ruth Sonam).

Last night’s reading included verse 38

Without the attainment of calm abiding,
Higher perception will not occur.
Therefore make repeated effort
To accomplish calm abiding.

Some context; Indo-Tibetan traditions present two primary types of meditation that go hand-in-hand with each other; śamatha (calm abiding) and vipaśyanā (insight). As an aside, these aren’t the only types of meditation, but they are fundamental in both sutra and tantra. In short, śamatha signifies a deep level of tranquility that arises when the meditator is able to calm the mind and its stirrings and thereby attain one-pointed concentration on the chosen object of meditation. Vipaśyanā means “clear-seeing”, “insight”, “higher perception”, and signifies the ability to see into, or directly perceive, the essence, reality, or nature of the object of meditation.

What follows is part of Geshe Sonam Rinchen’s commentary on verse 38;

The heightened state of concentration [śamatha] which forms the basis for this [i.e. vipaśyanā] is the same whether attained by Buddhists or non-Buddhists. When accompanied by sincere refuge in the Three Jewels it is a Buddhist practice. When accompanied by a strong wish to gain freedom from cyclical existence it acts as a cause for liberation, while the intention to attain enlightenment for the sake of all living beings makes it a Mahayana practice.

A calmly abiding mind is necessary for attaining special insight according to the sutra tradition and for attaining the stages of generation and completion in the practices of tantra. While Atisha stresses its importance as the foundation for higher perception, Shantideva and other great masters point out that only through special insight into reality can we eliminate the ignorance which lies at the root of cyclic existence, and that such special insight cannot be developed without a calmly abiding mind.

[Footnote; I have been practicing śamatha. It is slow going, but my efforts have not been wasted]


The Six Paramitas



“One fulfills one’s bodhisattva vow through acting to benefit beings. Since this kind of activity runs against the deeply engrained habitual patterns of our usual approach, practices need to be given that unlock our compassion. The most important set of bodhisattva practices are the six paramitas. Paramita means ‘transcendent action’ and refers to practices that, in being directed to others, transcend ego. These transcend ego also in the sense that their energy flows ultimately from the selfless buddha-nature within.”

[From The Indestructible Truth by Reginald Ray. 2000.]

The Six Paramitas:

Generosity (Dana-Paramita)
Discipline (Shila-Paramita)
Patience (Kshanti-Paramita)
Exertion (Virya-Paramita)
Meditation (Dhyana-Paramita)
Wisdom (Prajna-Paramita)

The Noble Eightfold Path


The Noble Eightfold Path is sometimes represented symbolically as the eight spokes of the Dharma Wheel. And just like each spoke of a wheel does not work on its own, completely independently and in isolation from the rest, but rather they all act together as a support for the entire wheel, so too, each step on the Noble Eightfold Path acts in conjunction with the rest as a support in ones life for the Dharma. Remove one spoke and the wheel is not as strong. Remove several spokes and the wheel may even collapse. They are all equally important. To follow the Noble Eightfold Path means to be mindful of each of these ‘spokes’ or steps, to put them into practice, day in and day out. Gradually, over time, if we persist, each area of our lives will become more in line with the Dharma until ultimately we are free of suffering and liberated from the unsatisfactory nature of samsara.

The Noble Eightfold Path has been further grouped into three sections, sometimes called the Three Higher Trainings. These are Wisdom, Ethical Conduct and Meditation. Right View and Right Intention are part of Wisdom. Right Speech, Right Action and Right Livelihood are part of Ethical Conduct. Right Effort, Right Mindfulness and Right Concentration are part of Meditation.  Continue reading

An Intro – Part 7

[See preceding posts in this series – parts 12345 and 6]

The daily sadhana provided a focus exactly at a time when I was adrift with my own attempts at dharma practice. The word ‘sadhana’ is Sanskrit and has been variously translated into English as, ‘practice, effort, discipline, effective means of accomplishment’ and several other terms. A sadhana is essentially a spiritual practice. One who performs sadhana is sometimes referred to as a ‘sadhaka’.

Continue reading