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    Chit Tam at Ravi Pash Yana

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    Chris Christodoulidis
    The document discusses analytical meditation in the Chittamatra view. It explains that mental afflictions like aversion only arise dependently and are empty of inherent existence, similar to appearances in a dream. While dreaming of friends and enemies may trigger desire or aversion, these objects do not truly exist. Since the perceived object does not truly exist, the perceiving subject cannot be said to truly exist either. Cultivating the Chittamatra view of emptiness can help one realize the deeper Madhyamaka view, which is directly realized at higher bodhisattva levels.

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    Chit Tam at Ravi Pash Yana

    Uploaded by

    Chris Christodoulidis
    29 views1 page
    The document discusses analytical meditation in the Chittamatra view. It explains that mental afflictions like aversion only arise dependently and are empty of inherent existence, similar to appearances in a dream. While dreaming of friends and enemies may trigger desire or aversion, these objects do not truly exist. Since the perceived object does not truly exist, the perceiving subject cannot be said to truly exist either. Cultivating the Chittamatra view of emptiness can help one realize the deeper Madhyamaka view, which is directly realized at higher bodhisattva levels.

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    Analytical Meditation in the Chittamatra

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    The document discusses analytical meditation in the Chittamatra view. It explains that mental afflictions like aversion only arise dependently and are empty of inherent existence, similar to appearances in a dream. While dreaming of friends and enemies may trigger desire or aversion, these objects do not truly exist. Since the perceived object does not truly exist, the perceiving subject cannot be said to truly exist either. Cultivating the Chittamatra view of emptiness can help one realize the deeper Madhyamaka view, which is directly realized at higher bodhisattva levels.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    29 views1 page

    Chit Tam at Ravi Pash Yana

    Uploaded by

    Chris Christodoulidis
    The document discusses analytical meditation in the Chittamatra view. It explains that mental afflictions like aversion only arise dependently and are empty of inherent existence, similar to appearances in a dream. While dreaming of friends and enemies may trigger desire or aversion, these objects do not truly exist. Since the perceived object does not truly exist, the perceiving subject cannot be said to truly exist either. Cultivating the Chittamatra view of emptiness can help one realize the deeper Madhyamaka view, which is directly realized at higher bodhisattva levels.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
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    Analytical Meditation in the Chittamatra

    Generally speaking, we all can notice that the mental poisons arise within us. Yet,
    this arising is but a relative one. It only comes about as a dependent origination, due to
    the meeting of causes and conditions. In truth the mental poisons are free from arising.
    This can be shown by the example of a dream. While dreaming, all kinds of images arise.
    Whatever arises comes about interdependently as an illusory appearance. In truth these
    appearances are free from arising. Whatever appears during a dream does not exist, not
    even in the form of a single atom. Arising as something adventitious and being able to be
    removed like mud in water or clouds in the sky, the mental poisons are not truly existent.
    Their essence has been free from arising since beginningless time. When one dreams, for
    example, and the appearances in this dream are seen differently as friend and enemy,
    aversion in view of the enemy and affection and desire in view of the friend will arise.
    These mental poisons are free of arising; they do not truly exist. Since the object is free
    from arising, the subject perceiving it is also free from arising, or in other words, not
    truly existent. In this sense one should reflect thoroughly. While one has a dream
    containing the duality of friend and enemy, and while as a reaction desire and aversion
    arise, the objects, that is, friend and enemy, do not truly exist. While friend and enemy do
    not truly exist, at the same time they form the basis for the arising of the mental poisons.
    These arise fleetingly and do not have an arising in terms of being truly existent. When
    the perceived object does not truly exist, it is not permissible to state that the perceiving
    subject is truly existent.
    When reflecting in this way, in my opinion the Chittamatra view constitutes a
    very deep approach for a beginner. The view of the Madhyamaka, for instance, is not
    directly realized until the first bodhisattva level is reached. Its realization will be attained
    when, on the path of junction, a view is cultivated that corresponds to that of the
    Chittamatra system. This has been stated by the omniscient Pema Karpo and others in
    many scriptural passages. When, while traveling the path of junction, one believes the
    truth of the Madhyamaka view, but for the sake of its direct realization cultivates that of
    the Chittamatra during one’s meditation, then these two aspects will become one.

    The above is excerpted from a commentary by Khenpo Tsultrim Gyamtso in:


    Buddha Nature, The Mahayana Uttaratantra Shastra with Commentary.
    Arya Maitreya, Jamgön Kongtrül Lodrö Thayé, Khenpo Tsultrim Gyamtso Rinpoche.
    Snow Lion Publications, Ithaca, NY 2000.

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