How to Understand the Mind. Geshe Kelsang Gyatso

to attain tranquil abiding.

      CONCENTRATION

      DEFINITION OF CONCENTRATION

      The definition of concentration is a mental factor that makes its primary mind remain on its object single-pointedly.

      Concentration serves to focus our mind on one object. It can develop only when the object is held firmly by mindfulness. Most primary minds have a degree of concentration, but simply possessing good concentration does not mean that we have attained Dharma realizations. The concentrations that are mentioned in the Lamrim teachings are necessarily virtuous, but not all concentrations are virtuous. Sometimes concentration is neutral and sometimes it is non-virtuous. For example, when a black magician forms a curse he has strong concentration but this concentration is non-virtuous. Non-virtuous concentration should be avoided, but we need both virtuous and neutral concentration. Neutral concentration is necessary to prevent our mind from becoming distracted during mundane tasks, such as driving, sewing and cooking. For example, if we are distracted while we are driving we may have an accident, and if we are distracted while we are working we will be inefficient and make many mistakes. Without at least some concentration we could not even make a cup of tea.

      Concentration is particularly important for our spiritual practice. Practices such as reciting mantras, listening, contemplating and meditating are effective only if they are done with a concentrated mind. Actions done with a distracted mind do not have much power and are subject to many errors. As Shantideva says in Guide to the Bodhisattva’s Way of Life:

      Buddha, the All Knowing One, has said

      That reciting mantras and prayers, and enduring spiritual hardships,

      Even for a long time,

      Are to no avail if the mind is distracted elsewhere.

      Pure concentration has four qualities: lucidity, clarity, strength and stability. When the mind is free from the clouds of distracting conceptions it becomes bright and clear, like a cloudless sky; this is known as ‘lucidity’. ‘Clarity’ means that the object appears clearly and vividly to the mind, ‘strength’ that the object is held firmly by strong mindfulness, and ‘­stability’ that the mind abides single-pointedly on its object.

      FUNCTION OF CONCENTRATION

      The main function of virtuous concentration is to make the mind peaceful. In Precious Garland Nagarjuna says:

      From giving comes wealth,

      From discipline comes happiness,

      From patience come attractive forms,

      From effort comes the fulfilment of wishes,

      From concentration comes peace,

      And from wisdom comes liberation.

      When our mind is free from the turbulence of distracting conceptions it becomes calm and smooth. When we are enjoying internal peace and happiness our craving for external sources of pleasure naturally declines and it is easy to remain content.

      Pure concentration also helps to make our body and mind comfortable, flexible and easy to use in the practice of Dharma. This serviceability of the mind, which is called ‘suppleness’, is one of the main benefits that come from concentration. Although at present we have a certain degree of concentration when we meditate, it is relatively weak and short-lived, and so the suppleness it produces is subtle and difficult to recognize; but as our concentration becomes stronger and more stable our suppleness will also improve.

      It is not just the intensity of suppleness that is important, for suppleness must also be firm and long-lasting. If we have suppleness that lasts for twenty-four hours a day we will always find it easy to engage in virtuous actions because we will never become physically or mentally tired; and we will always be delighted to listen to, contemplate and meditate on Dharma teachings. With this joy in Dharma practice we will find no difficulty in accomplishing the five paths, the ten grounds and the realizations of the two stages of Tantra.

      Suppleness is the real opponent of laziness. According to Dharma, laziness is not just attachment to sleep and physical ease – it is any mind that is disinclined to engage in virtuous activities. There is no more important spiritual task than to eliminate laziness. With suppleness, virtuous activities such as contemplation or meditation become a pleasure and there is no reluctance to engage in them. The attainment of supple­ness depends upon concentration, concentration depends upon effort, effort depends upon aspiration, and aspiration depends upon recognizing the benefits of concentration. Ordinary people regard samsaric enjoyments, possessions and money as beneficial and so they put all their effort into acquiring these; but Dharma practitioners see the great benefits of concentration and strive earnestly to attain it.

      Concentration gives us the freedom to accomplish whatever we wish for. Without concentration our mind has no freedom but is forced to go wherever it is led by attachment, hatred or other delusions. A person who has good, virtuous concentration has control over his mind, and his mind does what he wants it to do, like a well-trained horse that obeys its rider. By improving our concentration we can attain tranquil abiding, superior seeing, clairvoyance and miracle powers, and eventually complete all the paths to enlightenment; but if we lack concentration we will not be able to make any progress on the paths and grounds of the Mahayana, and so we will not be able to attain Buddhahood. Therefore, all mundane and supramundane attainments depend upon concentration.

      We need concentration not only during formal meditation but also when we are listening to teachings or reading Dharma books. For example, if we read a book with a distracted mind we will not understand the meaning clearly. We may think that the fault lies in the book but in reality it lies in our distracted mind.

      DIVISIONS OF CONCENTRATION

      There are three ways of dividing virtuous concentration: from the point of view of realm, from the point of view of its effect and from the point of view of its object. There are nine levels of concentration from the point of view of realm:

      1 Concentration of the desire realm

      2 Concentration of the first form realm

      3 Concentration of the second form realm

      4 Concentration of the third form realm

      5 Concentration of the fourth form realm

      6 Concentration of infinite space

      7 Concentration of infinite consciousness

      8 Concentration of nothingness

      9 Concentration of peak of samsara

      In samsara there are nine realms in which sentient beings can take rebirth: the desire realm, the four form realms and the four formless realms. The desire realm has two levels: happy migrations, which include the realms of humans and gods, and unhappy migrations, which include the realms of hungry spirits, animals and hell beings.

      There are nine levels of desire realm concentration:

      1 Placing the mind

      2 Continual placement

      3 Replacement

      4 Close placement

      5 Controlling

      6 Pacifying

      7 Completely pacifying

      8 Single-pointedness

      9 Placement in equipoise

      After we attain the ninth level, placement in equipoise, we go on to attain tranquil abiding, which marks the beginning of the concentration of the first form realm. There are four form realms: the first form realm, second form realm, third form realm and fourth form realm. There are also four formless realms: infinite space, infinite consciousness, nothingness and peak of samsara. Peak of samsara is the highest of the nine realms, and the desire realm is the lowest.

      Corresponding to the nine realms there are nine levels of being, nine levels of mind and nine levels of concentration. The grossest mind is that of a desire realm being. The mind of a being of the first form realm is slightly more subtle, and so