THE HUN CHEN RECITATIONS 浑成
HUN CHEN RECITATIONS 浑成
The Hun chen recitations are a textual/verbal guide to the establishment of the pre-preparations for important Dé contemplations.
The characters 浑成, Hun chen, signify "in and of itself, like Nature, the effortless quality".
As such 浑成, Hun chen are equivalent to the Indian Sadhanas.
While they are not essential to the contemplations,
those who have difficulty will find them indispensable
The Hun chen, 浑成, recitation of Re xin, 熱心
for the development of Well Being in Cognitive Consciousness
This Hun chen, 浑成, recitation which we present here first is for the specific purpose of generating the energy interface of Re xin, 熱心, between HUN, which is the Masculine Principle, and PO, which is Cognitive Consciousness.
This Re xin, 熱心, an energizing catalyst, is termed ZEAL.
The Access Contemplations are upon:
Vacuity
Unity
Impermanence
Clear Comprehension
The principal Contemplations are upon four aspects of the Life Force, namely:
Awe
Ecstacy
Bliss
Well being
There are four further Consociative Contemplations available which form a different set which reinforce and establish greater intensity. But they are not incuded in this Hun chen, 浑成, recitation.
It is worthy of note that Well Being is the constant fruit present constantly with PO Cognitive Consciousness when Re xin, 熱心, is firmly established.
The conscious mind is such a competent "trickster" that it is fortunate that each of the final discerned experiences of the eight meditations has its particular "sign" which allows the master to ascertain whether the contemplations have been accomplished correctly.
END OF THE INTRODUCTION TO THE FIRST HUN CHEN RECITATION
The Hun chen, 浑成, recitation of 積極性 jī jí xìng
for the development of Natural Gladness in Intellectual Thought
This Hun chen, 浑成, recitation which we present here as the second is for the specific purpose of generating the energy interface of Ji ji jing, 積極性, between PO, which is Cognitive Consciousness, and YI, which is Intellectual Thought.
This 積極性 jī jí xìng, an energizing catalyst, is termed INITIATIVE.
The most important element here is the Access Contemplation which must be generated with discipline, calm and patience.
It consists of the separation of Identity from cognitively Conscious Virtue and the liberation of a deeper state of Virtue which is other-directed without specific actions being realized. It is akin to the Bodhisattva declaration of intent.
This must be accompanied by the principal meditation of Mindfulness with a conscious refraining from any intentions or any readiness for selfish action that is contrary to the life force principles of:
Benevolent Affect
Natural Compassion
Natural Gladness
There are four further activities which form a different set which reinforce and establish greater intensity. But they are not included in this Hun chen, 浑成, recitation.
They are the constant presence beyond conscious intellect of the experiences of
Vacuity
Unity
Impermanence
Clear Comprehension
It is worthy of note that Natural Gladness is the constant fruit present with YI, Intellect, when jī jí xìng, 積極性, is firmly established.
That Gladness means that central to one's behavior is the development of a joy which responds only to the correct naturally developed joy of others.
END OF THE INTRODUCTION TO THE SECOND HUN CHEN RECITATION
The Hun chen, 浑成, recitation of Yi zhi, 志意.
for the development of Equanimity within Conscious Will
This Hun chen, 浑成, recitation which we present here as the third is for the specific purpose of generating the energy interface of Yi zhi ,志意, between Yi, which is Cognitive Intellectual Thought, and ZHI, which is Cognitive Will.
This 志意 yi zhi, an energizing catalyst, is termed DETERMINATION.
The most important element here ia the Access Contemplation which must be generated with discipline, and a mindfulness of the setting of the meditative base. This base is concentration upon the breath, the establishment of a "whole" sensitivity to the tactile senses which include pain and temperature, and the dwelling in that silence for certain periods of the day, gradually extending the time without cognitive pressure to do so.
These must be accompanied by he Meditations on Sensitivity which are developed by Concentration with four attainments upon the elected subjects of 专心, Zhuānxīn, Absorption:
First Attainment
Generally, the first Attainment requires a certain perfection of morality, that is, the understanding and ability to refrain from falling into the trap of impediments. Then one should obtain the appropriate place to meditate, depending upon one's temperament. The correct meditation is accompanied by the appearance of its "sign", the characteristic mark or phenomenon which accompanies and helps identify the experience.
In the first attainment a steady concentration (one-pointedness) is generated along with 应用意, yìngyòng yi, applied thought, and 绵延意, miányán yi, sustained thought. The first level has the constant characteristic appearance of 应用意, yìngyòng yi; 绵延意, and miányán yi;
This 应用意, yìngyòng yi, absorbs strongly the connection with the object.
The full attainment of the first level is culminated at the total elimination of this 应用意, yìngyòng yi.
Applied thought (应用意, yìngyòng yi), sustained thought (绵延意, miányán yi).
Second Attainment
The second attainment is influenced by the stability of the level of concentration which is obtained in the first level, as well as the absence of 应用意 yìngyòng yi. Now 乐趣, lèqù, which is joy, and 福, fú, happiness, surfaces because of the arrival of 宁静, níngjìng, tranquility. It will be noted that confidence increases and there is an even clearer one-pointedness.
I use the chinese character 福, fú, for happiness here as it pairs better with 祸, huò.
Third attainment
The third level overcomes all sustained thought , 绵延意, miányán yi, and the development of higher quality is followed by the elimination of 乐趣, lèqù, joy, because there is discerned mental balance, an equilibrium of forces, 均势, jūn shì, along with the full undisturbed attention. It will be found that 福, fú, happiness, remains as the prevalent condition of the third attainment.
The third attainment is then developed completely when happiness 福, fú, and 活罪, huó zuì, suffering, fall away.
It is interesting to note that in Chinese "suffering" is considered as "life with fault."
Fourth Attainment
The fourth attainment is associated with perfect one-pointedness and the presence of the mental factor Equanimity.
There is a further consociative contemplation which reinforces and establishes greater intensity. But it is not included in this Hun chen, 浑成, recitation.
It is the constant presence beyond conscious intellect of the the contemplative experiences of true Virtue.
It is worthy of note that Equanimiy is the constant fruit present with YI, Conscious Intellect, when Yi zhi, 志意, is firmly established.
That Equanimity means that central to one's behavior is the development of a distance from the consequences of one's actions as being cognitively positive or cognitively negative. It is however not an indifference.
END OF THE INTRODUCTION TO THE THIRD HUN CHEN RECITATION
The Hun chen, 浑成, recitation of 恒心, heng xin
for the development of Natural Compassion within Cognitive Motivation
This Hun chen, 浑成, recitation which we present here as the fourth is for the specific purpose of generating the energy interface of 恒心,heng xin, between ZHI, which is Cognitive Will, and SHEN, which is the femenine program or principle of the Life Force.
This 恒心, heng xin, an energizing catalyst, is termed PERSEVERANCE.
The most important element here ia the Access Contemplation, which is difficult. It is the concentration meditation upon Clinging to Existence and the Clinging to Non-Existence.
The base of concentration upon the breath, the establishment of a "whole" sensitivity to the tactile senses which include pain and temperature, and the dwelling in that silence for certain periods of the day, gradually extending the time without cognitive pressure to do so is continued.
The access meditation leads to the establishment of a high level of one -pointedness with four attainments with 专心, Zhuānxīn, absorption upon the elected subjects:
The Attainment of Boundless Space
The Attainment of Boundless Consciousness
The Attainment of Nothingness
The Attainment of Neither Perception nor Non-perception
It is worthy of note that Natural Compassion is the constant fruit present with ZHI, Cognitive Motivation, when 恒心, heng xin, is firmly established.
That Natural Compassion is divorced from all mental considerations and is never specifically directed, but is Universal and exists as an aura which encompasses all living things.
END OF THE INTRODUCTION TO THE FOURTH HUN CHEN RECITATION
For Introduction later
The fifth the strong absorption of material object (rûpâvacara kusala citta) it has the mental factors equanimity.
It was attained by eliminating sukha and dukkha that disturb the tranquility of mind .
The mental factor at the fifth Jhâna has specific values in comparison with the level that preceded it. The elimination of happiness and sorrow produces the balanced feeling (upekkhavedanâ, majjhattatâ citassa).
This absorption also has a different point from the others in the form of the type of thought that works on the four mental reactions (javana citta) that is parikamma, upacara, anuloma and gotrabhu along with the ceasing of somanassa mahakusala citta activity.
The type of mindfulness that surfaced in javana citta as the substitute of somanassa mahâkusala citta is spontaneous thought or prompted accompanied by indifference and associated with knowledge.
It arises as in the first but instead of one of the two somanassa sahagataù ñâúasampayuttaù mahâkusala cittaù, one of the two upekkhasahagataù ñâúasampayuttaù mahâkusala cittaù performs the upacara samâdhi javana function four or three times and rûpâvacara kusala fifth Jhâna citta arises just once to function as appanâ javana.
When one enters the meditative absorption, the upacara samâdhi javanas and the Jhâna javana must agree in vedanâ. Since the first four Jhâna are accompanied by sukha (pleasant feeling) they are regarded as somanassa cittas. So, in these cases the upacara Samâdhi javana must be somanassa sahagataù.