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PACIFIC WORLD - The Institute of Buddhist Studies

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Hopkins: Paradigm Change in Meditation 119remain obscure (despite extensive explanation) until an individual meditatorpasses through the crisis induced by the “lower” model whenexperiencing its implementation in practice.<strong>The</strong> essay is based, to a large extent, on the writings <strong>of</strong> the Tibetanscholar and yogi, ‚zong-ka-fla (tsong kha pa blo bzang grags pa, 1357–1419)and those in his lineage. Specifically, for exposition <strong>of</strong> the Sutra model <strong>of</strong>meditation on selflessness “I” synopsize the concise and lucid explanation<strong>of</strong> the perfection <strong>of</strong> wisdom in the Fifth Dalai Lama’s Sacred Word <strong>of</strong>Mañjushrı. 3 For exposition <strong>of</strong> the procedure <strong>of</strong> meditation on selflessnessand on appearance in tantra “I” shall use short explanations <strong>of</strong> ActionTantra yoga by two <strong>of</strong> ‚zong-ka-fla’s students:• Dül-dzin-drak-fla-gyel-tsen (’dul ’dzin grags pa rgyal mtshan,1374–1434) in his Presentation <strong>of</strong> the General Rites <strong>of</strong> Action andPerformance Tantra and <strong>The</strong>ir Application to the Three Lineages,Set down by Dül-dzin According to the Foremost [‚zong-ka-fla’s]Practice 4• and Ke-drup Ge-lek-flel-sang (mkhas grub dge legs dpal bzang,1385-1438) in his Extensive Expression <strong>of</strong> the Presentation <strong>of</strong> theGeneral Tantra Sets. 5‚zong-ka-fla’s own exposition <strong>of</strong> the difference between Sutra and Tantrain general and the procedure <strong>of</strong> Action Tantra in particular—found in hisGreat Exposition <strong>of</strong> Secret Mantra 6 —are very much the foundation <strong>of</strong> theseworks, even if not cited.SUTRA MODEL OF MEDITATION ON SELFLESSNESS AND SUBSE-QUENT ILLUSORY-LIKE APPEARANCE<strong>The</strong> Fifth Dalai Lama presents the process <strong>of</strong> cultivating the perfection<strong>of</strong> wisdom in two parts: “the practice <strong>of</strong> the selflessness <strong>of</strong> persons and thepractice <strong>of</strong> the selflessness <strong>of</strong> [other] phenomena.” He frames both practicesaround four essential steps:1. ascertaining what is being negated2. ascertaining the entailment <strong>of</strong> emptiness3. ascertaining that the object designated and its basis <strong>of</strong> designationare not inherently one4. ascertaining that the object designated and its basis <strong>of</strong> designationare not inherently different.

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