Simple_Jack

This is a translation from Nan Huai Chins The Story of Chinese Taoism. It is a work attributed to Taoism. Even though it wasn't actually composed until the Tang dynasty, and that it borrows some terms from Buddhism: I think it shouldn't be read with a sectarian mindset. As the Fifth Patriarch of Zen said of this: "Later generations can enter the Tao through practice based on this." The Classic of Purity and Stillness: Lao Tzu said: The Great Tao is without form, and gave birth to the Heaven and earth. The Great Tao is obdurate, the sun and moon moving back and forth. The Great Tao is nameless, it rears and nourishes the ten thousand things. I do not know it's name and so call it the Tao. The Tao possess both purity and turbidity, movement and stillness. Heaven moves and the earth stays still, the male is pure and the female turbid, the male moves and the female stays still. It continuously flows giving birth to the ten thousand things. Purity is the source of turbidity, and movement is the basis of stillness. Those who are constantly able to be pure and still belong to Heaven and earth. The human spirit is fond of purity but the mind disturbs it. The human mind is fond of stillness but desires obstruct it. If one is able to constantly drive out desires, their mind will naturally be still. Settle the mind and the spirit will naturally become still. Settle the mind and the spirit will naturally become pure, the six desires will naturally not be produced, and the three poisons will be extinguished. Therefore, the mind of those who are unable to accomplish this are not-settled nor are their desires driven away. When one who has driven away desire looks into his mind, there is no mind, when he looks externally at form, there is no form, and when he observes things from afar, there are no things. He realizes that all three are empty, and sees that emptiness is also empty. Emptiness has nothing which is empty, and that which is empty is also non-existent. Without non-existence is also non-existent, and since without non-existence is non-existent, one is clear and constantly tranquil, but tranquility is without that which is tranquil. How then can desire be produced? Since desire is not produced, there is then true stillness, true and constant response to things, and true and constant realization and abiding. With constant responses and constant stillness, there is constant purity and stillness. Possessing such purity and stillness, one gradually enters into the true Tao, and since one has entered the true Tao, it is called realizing the Tao. Although it is called realizing the Tao, in reality there is nothing that is realized. However, in order to save sentient beings, it is called realizing the Tao. Those who are able to awaken to this can transmit the sagely Tao. Lao Tzu said: The superior man does not contend, but the inferior man is fond of contending. The highest virtue is not virtue, and the lowest virtue is to cling to virtue. Those who cling do not posses the Tao and virtue. The reason why sentient beings do not realize the true Tao, is that they possess deluded minds, and Since they possess deluded minds, their spirits are frightened. Since their spirits are frightened, they cling to the ten thousand things and produce greed and desire. Since they produce greed and desire, they have mental distress. Mental distress and deluded thoughts bring worry and suffering to body and mind. They then suffer defilement and disgrace in the waves of birth and death, forever sunk in the sea of suffering and forever having lost the true Tao. those who awaken to the true and constant Tao are self-realized, and those who have realized the Tao are constantly pure and still.

This is by no means an extensive listing, but just a posting of notable recommendations I like. General resources for Dhamma: http://www.dhammatalks.net/ http://www.dharmaseed.org/ http://measurelessmind.ca/ http://community.dhammaloka.org.au/content.php http://www.beyondthenet.net/mainframe.htm Specific resources for Dhamma: http://www.urbandharma.org/udharma14/pathpure.html - PDF downloads of the Visuddhimagga & Vimuttimagga. http://www.dhammatalks.net/Books/Ven_Vimalaramsi_Anapanasati_Sutta_2nd_Ed.pdf - Commenatry on the Anapanasati Sutta by Ven. Vimalaramsi. http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html - "Anapanasati Sutta" http://www.insightmeditationcenter.org/books-articles/articles/the-buddha-as-a-parent/ - Article by Gil Fronsdal titled "The Buddha as a Parent". http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html - Instructions to Rahula at Mango Stone http://www.accesstoinsight.org/tipitaka/mn/mn.062.than.html - The Greater Exhortation to Rahula http://www.accesstoinsight.org/tipitaka/mn/mn.147.than.html - The Shorter Exposition to Rahula http://www.leighb.com/jhanas.htm - Collection of essays and links discussing the differences between jhana in the Pali canon and in the Visuddhimagga. http://www.watflorida.org/documents/Satipatthana_Direct%20Path_Analayo_Free%20Distribution%20Copy.pdf - Satipatthana: The Direct Path To Realization by Ven. Analayo. http://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html - "Maha-satipatthana Sutta" http://www.dhammatalks.net/Books12/Katukurunde-Nanananda-Bhikkhu_the_Magic_of_the_Mind.pdf - Commentary on the Kalakarama Sutta by Ven. Nanananda. http://www.vipassanadhura.com/sixteen.html - Article by Ven. Theerarach Mahamuni on the '16 insight knowledges' aka. 16 nanas. http://community.dhammaloka.org.au/showthread.php/731-Consciousness-without-surface-Vinnanam-Anidassanam-Mn-49-38-DN-11: - Discussion on vinnanam anidassanam w/ Ajahn Brahmali. http://community.dhammaloka.org.au/showthread.php/244-Meaning-of-Vi%C3%B1%C3%B1%C4%25: - Another discussion on vinnanam anidassanam w/ Ajahn Brahmali. http://community.dhammaloka.org.au/showthread.php/432-Nibbana - Discussion on the nibbana of arahants w/ Ajahn Brahmali. http://sgforums.com/forums/1728/topics/463722 - Excerpts of posts from 'dharma connection group' on the Nibbana of arahants. http://sgforums.com/forums/1728/topics/447451 - Excerpts from dhammawheel discussing the nibbana of arahants http://www.buddhanet.net/pdf_file/milinda.pdf - "The Debate of King Milinda" trans. by Bhikkhu Pesala http://www.accesstoinsight.org/tipitaka/kn/miln/miln.intro.kell.html - Excerpts of the "Milindapanha" http://www.accesstoinsight.org/tipitaka/mn/mn.038.than.html#fnt-1 The Greater Craving-Destruction Discourse which discusses rebirth as taught by Gautama Buddha. http://audio.buddhistdoor.com/eng/play/1123 - Commentary on the "Dhatu-vibhanga Sutta" by Bhikkhu Bodhi http://www.accesstoinsight.org/tipitaka/mn/mn.140.than.html - "Dhatu-vibhanga Sutta" http://www.dharma.org/resources/outside-resources#Audio - Extensive list of additional resources for Dhamma.

Source: http://awakeningtoreality.blogspot.com/search/label/Huayan From Garma C.C. Chang's "The Buddhist Teaching of Totality. The Philosophy of Hwa Yen Buddhism.": "One day Empress Wu asked Fa Tsang the following question: Reverend Master, I understand that man's knowledge is acquired through two approaches: one is by experience, the direct approach, and the other by inference, the indirect approach. I also understand that the first five consciousnesses and the Alaya only take the direct approach; whereas, the mind, or the sixth consciousness, can take both. Therefore, the findings of the conscious mind are not always trustworthy. The superiority and reliability of direct experience over indirect inference is taught in many scriptures. You have explained the Hwa Yen Doctrine to me with great clarity and ingenuity; sometimes I can almost 'See the vast Dharmadhatu in my mind's eye, and touch a few spots here and there in the great Totality. But all this, I realize, is merely indirect conjecture or guesswork. One cannot really understand Totality in an immediate sense before reaching Enlightenment. With your genius, however, I wonder whether you can give me a demonstration that will reveal the mystery of the Dharmadhatu including such wonders as the "all in one" and the "one in all," the simultaneous arising of all realms, the interpenetration and containment of all dharmas, the Non-Obstruction of space and time, and the like? After taking thought for a while, Fa Tsang said, "I shall try, your Majesty. The demonstration will ·be prepared very soon." A few days later Fa Tsang came to the Empress and said, "Your Majesty, I am now ready. Please come with me to a place where the demonstration will be given." He then led the Empress into a room lined with mirrors. On the ceiling and floor, on all four walls, and even in the four corners of the room were fixed huge mirrors-all facing one another. Then Fa Tsang produced an image of Buddha and ·placed it in the center of the room with a burning torch beside it. "Oh, how fantastic! How marvelous!" cried the Empress as she gazed at this awe-inspiring panorama of infinite interreflections. Slowly and calmly Fa Tsang addressed her: Your Majesty, this is a demonstration of Totality in the Dharmadhatu. In each and every mirror within this room you will find the reflections of all the other mirrors with the Buddha's image in them. And in each and every reflection of any mirror you will find all the reflections of all the other mirrors, together with the specific Buddha image in each, without omission or misplacement. The principle of interpenetration and containment is clearly shown by this demonstration. Right here we see an example of one in all and all in one-the mystery of realm embracing realm ad infinitum is thus revealed. The principle of the simultaneous arising -of different realms is so obvious here that no explanation is necessary. These infinite reflections of different realms now simultaneously arise without the slightest effort; they just naturally do so in a perfectly harmonious way. . . . As for the principle of the non-obstruction of space, it can be demonstrated in this manner . . . (saying which, he took a crystal ball from his sleeve and placed it in the palm of his hand) . Your Majesty, now we see all the mirrors and their reflections within this small crystal ball. Here we have an example of the small containing the large as well as of the large containing the small. This is a demonstration of the non-obstruction of "sizes," or space. As for the non-obstruction of times, the past entering the future and the future entering the past cannot be shown in this demonstration, because this is, after all, a static one, lacking the dynamic quality of the temporal elements. A demonstration of the non-obstruction of times, and of time and space, is indeed difficult to arrange by ordinary means. One must reach a different level to be capable of witnessing a "demonstration" such as that. But in any case, your Majesty, I hope this simple demonstration has served its purpose to your satisfaction." ......... Garma C.C. Chang's "The Buddhist Teaching of Totality. The Philosophy of Hwa Yen Buddhism.": "(...)we have found that the Totality and Non-Obstruction of Buddhahood are expressed in these terms: 1. That a universe can be infinitely vast or small depending on the scale of measurement, or the position from which a measurement is made. 2. That the "larger" universes include the "smaller" ones as a solar system contains its planets, or a planet contains its atoms. This system of higher realms embracing the lower ones is pictured in a structure extending ad infinitum in both directions to the infinitely large or the infinitely small. This is called in the Hwa Yen vocabulary the view of realms-embracing-realms. 3. That a "small" universe, (such as an atom) not only contains the infinite "lesser" universes within itself, but also contains the infinite "larger" universes (such as the solar system), thus establishing the genuine Totality of Non-Obstruction. 4. That "time" has lost its meaning as merely a concept for measuring the flow of events in the past, present, and future. It has now become an element of Totality which actualizes the total interpenetration and containment of all the events of past, present, and future in the eternal present. 5. Upon the grand stage of the infinite Dharmadhatu, countless various dramas of religion are being enacted in numerous dimensions of space/time throughout eternity.

http://www.dharmawheel.net/viewtopic.php?p=204910#p204910: It's very simple: "Where this exists, that exists. With the arising of that, this arises...." Since we cannot in the end find anything but appearances that are found on examination to be empty, all we are left with is appearances that arise in dependence upon other appearances... http://www.dharmawheel.net/viewtopic.php?p=204926#p204926: It is axiomatic in Buddhadharma that there are no first causes. The very notion of pratītyasamutpada forbids the notion of any first cause, or creator, etc. http://www.dharmawheel.net/viewtopic.php?p=204984#p204984: I already explained this: the basis of imputation is an appearance. Some trends on Madhyamaka then assert that appearances are mind. Since appearances/mind are not findable on analysis, they/it are equated with illusion. Illusions lack any inherent nature because they are dependent originations. Dependent originations are free from extremes and, in the final analysis, inexpressible. None of this is circular in anyway. You ask, what dependently arises -- we can say all kinds of things, but in the end, it boils down to appearance. What are appearances? Dependent arisings. What dependently arises? Appearances. This is not a circularity, it is an equation appearances = dependent origination. If you want to be more specific you can say what appearance? A rope or a car, for example. Upon what is a rope designated? It's parts. Upon what are the parts designated? Their parts, if they have any. If they do not have further parts, then they are designated upon moments, etc., until one runs out of bases of imputation. At that point, you have [intellectually] discovered emptiness, i.e., the absence of a ultimate or final basis of designation. At each stage of the analysis the previous basis of imputation no longer appears since it is has been deconstructed. As Shantideva points out: When an existent or a nonexistent does not exist in the presence of the mind, at that time since there is no other aspect [concepts] are fully pacified as there is no objective support [dmigs pa, ālambana]. http://www.dharmawheel.net/viewtopic.php?p=205001#p205001 ...The arising of appearances needs to explained in some way, hence MMK 1.1 At no time, nowhere do things arise from self, from other, or without a cause. Madhyamaka serves to pacify proliferation through demonstrating dependent origination. This is the mangalaṃ of MMK states that dependent origination, unceasing, non-arising, etc., is the pacification of proliferation. From your given appearance, one might explain appearances arise causelessly [Carvaka], or from themselves [saṃkhya], from other [Vaiṣeśika], etc. Nāgārjuna's project is twofold: one, to show that accounts of apparent phenomena other than dependent origination are unintelligible. Two, to show that dependently originated phenomena are empty. He does this because of the subject/predicate [dharmin/dharmatā] problem in discussing phenomena in terms of essences. The dharmin in this case is appearances which are dependently arisings. When their predicate is sought, their dharmatā, it is found to be emptiness. Since phenomena are found to be essenceless, they are likened to appearances that everyone accepts are unreal, i.e. illusions, apparitions, space and so on. The Madhyamaka project is to show that as long as one insists that there is an ultimate basis of imputation beyond mere appearances, for that long one will be locked into conceptuality. Since in the final analysis, one can find no basis of imputation at all, and since the object under analysis ceases to appear as either an existent or in this case as a non-existent (since a non-existent cannot be predicated without an existent), one ceases to conceive of things as existents or nonexistents. That is the desiderata. In the end it is very simple, this appearance, for example a sprout, depends on the appearance of that appearance, for example a seed; without the seed there is no sprout. This appearance, butter, depends on that appearance, milk., etc. Dependent origination serves to explain causal processes without invoking essences. Dependent origination is something one can witness with one's own eyes, so in that sense it is not imputation, it is how things exist. In other words, at no time has anyone ever witnessed the arising of something that did not depend on a cause. http://www.dharmawheel.net/viewtopic.php?p=205586#p205586: It is worthwhile here to repost the master's own words from his own magnum opus, Prasannapāda: Therefore, that being the case, here when the Bhagavan [the Buddha] clarified the production of things depending on cause and condition, he refuted the production of things causelessly, from a single cause, a dissimilar cause, or generated by self and other. Since those were refuted, the intrinsic nature of relative things was taught according to how they exist relatively. Please compare this with what I stated above: Conventionally or relatively speaking, Candra[kirti] eliminates arising without a cause, from single causes, dissimilar causes or from self or other, leaving only arising from conditions as the only valid option. http://www.dharmawheel.net/viewtopic.php?p=205588#p205588: It's pretty clear from Candra's language that there should be an object to be seen correctly or falsely. This means there must be an appearance about which one is either mistaken or unmistaken. When one unmistakenly sees the apparent objects which serves as the basis for imputation (hearkening back to your original qualm), depending on which strand of Tibetan Madhyamaka one is following: a) the objects themselves do not actually arise in truth and are considered to be no more than illusions, and so on the objects themselves arise from causes and conditions conventionally (i.e. not causelessly, from single causes, from self, other, or dissimilar causes). What objects do not do is arise inherently. [<--- Gelug POV] Candra presupposes a Sautrantika epistemology where sense consciousnesses only arise when sense objects are encountered by contact with sense organs. For Candra, a sense consciousness will never arise in absence of a sense object or a sense organ, and this is clearly stated in the Madhyamakāvatara. Thus, the question of what the delusion actually is remains a matter of debate amongst Mādhyamika proponents... http://www.dharmawheel.net/viewtopic.php?p=206086#p206086 ...if we allow production from dissimilar causes we will have NO BASIS FOR REFUTING CREATION BY GOD. In that case, one will undermine the entire basis of Buddhadharma. http://www.dharmawheel.net/viewtopic.php?p=206300#p206300 If you suggest that there can be production from dissimilar causes, a claim explicitly rejected in all Madhyamaka texts, you are allowing, for example, that unconditioned phenomena, for example God, can produce conditioned phenomena, for example, the world. I also gave you the example of the production of maize from wheat seeds, chickens from cows and so on... http://www.dharmawheel.net/viewtopic.php?p=206309#p206309: There is inexpressible and then there is inexpressible; how one arrives at inexpressibility is critical. Hindus also claim that their ultimate is beyond predicates. ~ Loppon Namdrol [<--- a trained Sakya Loppon who can read/translate Sanskrit and Classical Tibetan] ... "...In that case, one will undermine the entire basis of Buddhadharma", if one accepts the above conclusions of dependent origination, that too will undermine eternalist doctrines, and vice versa. If it's the case that someone does accept the above conclusons of dependent origination, then logically they could not accept phenomena arising from a first cause, dissimilar cause, from itself, etc. The dialectic of buddhadharma is airtight about this. Likewise, if someone accepted the arising of phenomena from a first cause and so on, then they could not logically accept the conclusions of dependent origination in buddhadharma. According to this scenario, a person cannot have his or her cake and eat it too; no "ifs, ands, or buts" about it. If a person is honest with themself, it would be evident that they could only logically accept the view of one or the other, since accepting the respective view of one premise contradicts and outright cancels the other premise, and vice versa.

As for the necessity of removing doubts through study and reflection, the Dharma Lord [sakya Pandita] said, "This is extremely important. Some now say, 'I'm going to stay in the mountains for all the years of my life.' They will have no [genuine] experiences whatsoever. If you listen to me, and if you study for ten years and then meditate, the genuine [experiences] will arise." - Tsogom Kunga Pel

SOW, you've already summed up the differences in the inclusion of ekaggata. Leigh Brasington has article on this which also briefly mentions "unification of mind" in the first jhana: http://www.leighb.com/jhana_4factors.htm

Distinguishing it from non-Buddhist paths also since the 4 bramaviharas are found in the "Yoga Sutras of Patanjali" (a Hindu shastra) too: Without bodhicitta, teachings on the view and meditation, however profound they may seem will be no use at all for attaining perfect Buddhahood. Tantric practices like the generation phase, the perfection phase and so on, practiced within the context of bodhicitta lead to complete Buddhahood in one lifetime. But without bodhicitta they are no different from the methods of the tirthikas. Tirthikas also have many methods for meditating on deities, reciting mantras, and working with the channels and energies; they too behave in accordance with cause and effect. But it is solely because they do not take refuge or arouse bodhicitta that they are unable to achieve liberation from the realms of samsara. ~ Patrul Rinpoche

Basically, it's the motivation which sets the precedent for the cultivation of the 4 immeasurables which distinguishes Hinayana and Mahayana.

Bodhisattvas must be expert in all treatises. That is the entrance to omniscience. ~Ārya-niṣṭhāgantabhagavajjñānavaipūlya-sūtraratnānanta-nāma-mahāyāna-sūtra:

Please do not lose the view in favor of activities. If you do, being tied to existential characteristics, you will not attain liberation. Please do not lose activities in favor of the view. If you do, there arises a situation of absence of both virtues and vices and one falls into the extreme of nihilism, and one's spiritual life becomes irreparable. O great king, as my tantras possess extensive teachings on view, in the future many people who know the words of the view, but lack the confidence of the view in their mental continuum could stray into inferior realms. - Padmasambhava - Advice to King Thrisong Deutsen Since you don't know what is needed in this life, study all the topics of knowledge! Ignorance is the darkest defilement: light the lamp of study and reflection! To teach that there is no need to study and reflect diminishes the already low level of knowledge and increases the already present ignorance. - Advice From the Lotus Born First, become well versed in all fields of knowledge, Later, discourse eloquently before learned gatherings, Finally, meditate diligently on all that you have learnt— This is the approach of all the buddhas of the three times. - The Treasury of Valid Reasoning - Sakya Pandita

Vasubandu states in the the Vyākhyāyukti: Whoever listens with faith obtains the merit of the joy of higher realms. Some develop the seed of the discerning wisdom that attains nirvana. Since there is nothing more virtuous than studying the Dharma, as Maitreya states in the Uttaratantra: When someone always offers the Dharmarāja golden buddhafields studded with jewels equal with the number of atoms in a buddhafield for the purpose of awakening, and someone else hears just a single word of this text and has faith arising from such hearing, the latter obtains much greater merit than the virtue that arises from that generosity. When an intelligent person who wishes for unsurpassed awakening guards their stainless discipline without mental, verbal or physical effort for many eons, and someone else hears just a single word of this text and has faith arising from such hearing, the latter obtains much greater merit than the virtue that arises from that discipline. When someone cultivates the concentration that destroys the fire of afflictions of the three realms in this life, cultivating the method of unchanging full awakening, surpassing the deva and brahma realms, and someone else hears just a single word of this text and has faith arising from such hearing, the latter obtains much greater merit than the virtue that arises from that concentration. And: Why? Generosity accomplishes enjoyments. Discipline cultivates higher realms and abandons afflictions. Discerning wisdom completely abandons the afflictions, therefore, this is the best, and hearing is the cause of this. ~ Loppon Namdrol

Liking the posts bubbles! Aetherous, the meaning behind those words goes deep, so any and all explorations of that meaning is beneficial: Bodhisattvas must be expert in all treatises. That is the entrance to omniscience. ~ Ārya-niṣṭhāgantabhagavajjñānavaipūlya-sūtraratnānanta-nāma-mahāyāna-sūtra

FYI Zoom, I accidentally clicked the "like" button twice. Thank you for the thoughtful sentiments, lol. You guys are awesome! Really!

Zoom, it seems you and ralis are trying to get a rise out of me by posting, so in relation to the hypocrisy in breaking discipline I post this: Though an Indian trumpet flower has wilted, it is unrivaled by other common flowers, Though one of my followers has broken his discipline he is unrivaled by common tīrthikas. Daśacakrakṣitigarbha-nāma-mahāyāna-sūtra

Since the 4 immeasurables have been brought up in the context of Vajrayana: I assume people aren't going to stick solely with mind training and are going to eventually engage in the special preliminaries (ngondro), the path of creation and perfection stages, etc., in order to actualize buddhahood.

You guys need to distinguish the 4 immeasurables as they are taught in Theravada and how they are taught in Mahayana.

Though an Indian trumpet flower has wilted, it is unrivaled by other common flowers, Though one of my followers has broken his discipline he is unrivaled by common tīrthikas. — Daśacakrakṣitigarbha-nāma-mahāyāna-sūtra

Ralis you're missing the point: everyone is susceptible to varying degrees of delusion for as long as they don't attain buddhahood. That means arhats up to 10th stage bodhisattvas.

When combined with insight the 4 brahmaviharas are a means to the cessation of the afflictions by attaining arahantship.

Liminal Luke, in the context of Theravada, the Buddha taught that the 4 brahmaviharas were a means to be reborn in the heavens of Brahma in the "Tevijja Sutta". They are taught to his disciples as a means to enter each of the form realm concentrations.

I'm completely ok with that, but just understand: I'm not trying to give watered down info, on the motivation behind these practices in Mahayana, since you asked for the meaning in the OP. Anything said on here, can easily be double checked for accuracy, by asking for clarification from your teachers or doing a search on google (though you should be relying on the instructions received by your guru(s) first and foremost).

Aetherous, what I described are not "restrictions", it's a factual statement based on how I learned the Buddhist path. If you hadn't asked about the four immeasurables in the context of Buddhism: I would've just recommended metta meditation from the beginning if that's all you wanted to know. These practices, don't exist in a vacuum in Buddhism, so I would guess that these Buddhist masters had already received training in the Buddhist path before ending up in prison, and were using tonglen as a means to facilitate their training. Meaning they must already understood what it meant to go for refuge in the 3 Jewels and the importance of generating bodhicitta.

Aetherous, if you want to introduce your friend to metta meditation, without its contextual relation with the overall Buddhist path: tell that person to look on YouTube for guided meditations by Sharon Salzberg. You can also introduce that person to tonglen meditation. Recommending the "Metta Sutta(s)" is an option also.

CT, you should have just referred Aetherous to lojong and lam-rim. Thelerner, even if I had bothered to substitute the jargon with their English translations, I think that the subtleties or what I'm referring to, would still not register if someone only has a rudimentary level of understanding of Buddhist concepts.

SOW, you've hit the nail on the head! Great post! Another source of confusion, is in the emphasis of the 4 immeasurables (i.e. loving-kindness, compassion, sympathetic joy, equanimity) as antidotes to the afflictions, in Tibetan Buddhism. In Theravada, they refer to them in that context, but also as positive mental factors that can be used as objects of meditation, in order to enter the form realm concentrations. Tibetan Buddhism, emphasizes them in the context of the training of bodhisattvas, as the cause for developing relative bodhicitta (after they have gone for refuge in the 3 Jewels and generated the aspiration to attain buddhahood to benefit all sentient beings i.e. bodhicitta). So, a person who's been taught according to the emphasis placed in Tibetan Buddhism, will not be familiar with the emphasis placed in Hinayana.