A Teaching by
Khenpo Konchog Gyaltshen Rinpoche
Abbot of the Drikung Kagyu lineage of Tibetan Buddhism, Founder of Drikung Kagyu Centers in North America and Spiritual Director of the Ratnashri Dharmachakra Center in Frederick Maryland, USA.
From teachings given
August 21, 1997
Ratnashri Meditation Center, Stockholm, Sweden
Transcription and editing by Zabrina Leung
Originally published
in the Dharma Wheel, the Quarterly Newsletter of the Tibetan Meditation Center,
Frederick, Maryland, USA, Summer 1999 Issue, pages 4 - 6.
Reprinted with permission.
INDEX
INTRODUCTION
TWO KINDS OF MEDITATION: ANALYTICAL AND CALM-ABIDING (SHAMATA)
ANALYTICAL MEDITATION
1st, Meditate on the Precious Human Life
2nd, Meditate on the Impermanent Nature of All Phenomena
3rd, Meditate on the Interdependent Nature of Every Phenomenon
4th, Meditate on Loving Kindness and Compassion
CALM-ABIDING MEDITATION (SHAMATA)
TRAIN THE MIND MORE VIGOROUSLY
INTRODUCTION
There are many different understandings of the subject meditation. Some people
think that to meditate is simply to close the eyes, think of nothing and totally
empty the mind in order to have some mental relief from their problems. Of course,
unless one is totally enlightened, everybody, even the most successful businessman
or politician has some problems or negative thoughts in the mind. Buddhist meditation
practice is a special technique to eliminate negative thoughts or confusion
in the mind -- not just a temporary relief. Meditation practice needs not to
be religious, nor to be confined to sitting meditation. In fact, you can meditate
anywhere, any time, or all the time. The great yogi Milarepa said, "I meditate
while I am walking. I meditate while I am eating. I mediate while I am sitting.
I wish every sentient being can do this." Meditation means to be here and
now with your mind. Most of the energies or thoughts are spent on what we have
done in the past and what we shall do in the future. As a result, we cannot
concentrate on whatever we are doing at that single moment, whether reading
a book or saying prayers.
TWO KINDS OF MEDITATION: ANALYTICAL AND CALM-ABIDING (SHAMATA)
When we meditate, be here with our mind. Body should be where the seat is and
mind should be where the body is. The mind should be relaxed. Relax means to
be here at this moment. When the mind is in the present moment, it is very effective.
No matter whether we are reading or planning, we will be able to understand
or organize everything very precisely. In Buddhist philosophy, the ultimate
goal of meditation is to totally free ourselves from the suffering of samsara
and to attain enlightenment. Great mental capacity and confidence are needed
in order to achieve that. Analytical meditation and mind-stabilizing meditation
(shamata meditation) are two very fundamental and helpful meditation methods
that can be practiced by anybody.
ANALYTICAL MEDITATION
1st, Meditate on the Precious Human Life
To do analytical meditation is to analyze and to investigate how things function
universally. First, meditate on the precious human life. It is precious because
it has every possibility and opportunity to transcend and purify all the negative
thoughts, delusion and to attain the complete quality of enlightenment. There
are individuals who feel so depressed and hopeless that they cannot do anything.
Depression creates great obstacles for our well being and happiness. In order
to overcome that we look at the supreme qualities and possibilities of the human
brain and human life. The presence of the Buddha nature and the seed of enlightenment
pervade every single sentient being, in particular human beings. Since this
seed of great quality is within us, if we make enough effort, have great dedication
and patience, we can definitely be able to totally free ourselves from the suffering
of samsara and attain enlightenment. It is just a matter of time. So rejoice
and appreciate such an opportunity. The precious human life is the vehicle,
the primary cause for attaining Buddhahood. The contributory cause to achieve
this excellent quality is having the spiritual master to help us to understand
and guide us along the path.
2nd, Meditate on the Impermanent Nature of All Phenomena
Second, meditate on the impermanent nature of all phenomena. We need to make
great effort ourselves. Revealing from within us, the impermanent, transitory
and momentary nature of all phenomena. On the one hand, it may seem depressing
since we are constantly aging. When we are especially attached to something,
we do not want it to change, but things change anyway without our choice, so
it seems depressing. On the other hand, it provides such a great positive opportunity.
Just because everything can be changed, every negative thought can be purified,
every bad habit can be removed. When we are depressed, we feel that things are
so concrete and cannot be changed so there is not much hope left. At this moment,
just think of impermanence, things are subject to change. It is just a matter
of time. We are all living within impermanence whether we are aware of it or
not. Therefore, do not attach to the past, or attach to the future. Past is
past, everything is transitory and momentary in nature. Grasping and craving
for the past would not bring benefit at this moment. Similarly, future has not
come yet so there is no need to anticipate. Here, right at this moment, work
as sincerely and diligently as we can. Whether we are experiencing happiness
or suffering, it is just at this moment. At the next moment, it becomes just
a recollection of the past or a memory. The clock is ticking every moment, and
even our grasping and attachment to the past itself are also passing away. Not
a single moment can stay in one single moment so just see that nature and meditate
in this way.
Milarepa, a great Tibetan yogi, always meditated on impermanence. This great yogi had to often move from place to place and at that time his only food was nettles. Since he needed a clay pot to cook the nettle, he carried a clay pot with him wherever he went. One day, he walked from one place to another and on the way, he tripped over a rock and the pot broke. He was then totally awoken by the power of impermanence. The pot was the only thing he had and it broke there. It symbolizes that every composite phenomenon is transitory in nature and anything can happen at any moment. He related particularly to this precious human life which is so fragile. The life force of sentient beings is impermanent like a bubble. No one knows when one will die. So he said to himself, "If I work for meaningless worldly things or activities for this lifetime, I will be unable to pass beyond the causes for suffering. Now I must make greater effort to practice the Dharma." The breaking of the pot gave him such a powerful teaching and reinforced his practice on impermanence greatly.
There was once a great master who did his meditation in a cave. In front of the cave grew a big bush that caused him great difficulty to walk in and out of the cave. "It is so difficult to get out, maybe I should cut the bush," he thought. "But I am already out so why cut the brush? After all, I may not have time to get in, so what is the use of cutting the bush?" When he came into the cave, he said to himself, "This bush caused me great difficulty to get in, may be I should cut the bush. But now I am already in, I may not have time to go out so what is the use of cutting the bush?" So he meditated in this way. By the time when he achieved enlightenment, the bush was still there. Other people may think that he was so lazy, he could not take care of the bush which caused him great difficulty, but for him the bush provided him great opportunity to practice mindfulness and impermanence.
3rd, Meditate on the Interdependent Nature of Every Phenomenon
Third, meditate on the interdependent nature of every phenomenon. Everything
is constituted as a result of causes and conditions. Because of that, every
phenomenon arises in the relative state, conventional state. Let us look into
our mind and see how we perceive a person. When you have a wonderful friend,
even if he / she makes a substantial mistake, you do not mind. You would say,
"That is okay. It happens to everybody." You still think that that
person is wonderful. However, suppose you have changed the perception and he
/she becomes your enemy, now no matter what that person does, you would not
like it at all. Even if that person does wonderful things, you would still not
accept it. The relative or conventional state of an outer phenomenon does not
exist independently. Rather it is just the projection of our mind. Everything
is momentary, insubstantial with no essence. Thus believing that the outside
object is something real and concrete, and attaching to it lead us to suffering.
In fact, it is just a label that we put on it in order to relate to it conveniently.
There is nothing to attach to or hate. Since everything is in a relative and
interdependent state, friend or enemy arises when certain causes and conditions
are present. Therefore, there is no absolute friend or absolute enemy. The projections
of our mind, the habitual attachment to such projections arise as the reactions
(or the ripening of the fruits) of whatever actions we have done previously.
Therefore, in order to free ourselves from suffering and break the streams of
continuity of our habitual patterns, it is very important to eliminate all non-virtuous
actions and perform as much virtuous actions as we can. On the basis of that,
in order to purify the delusion of our mind and to bring out the seed of enlightenment,
meditating on loving kindness and compassion to every sentient being, including
small insects, is helpful. The altruistic thought, thought of enlightenment,
the desire to attain complete enlightenment for the benefit of every sentient
being is such a precious marvelous thought that it transcends every negative
thought into the golden path of enlightenment. Gradually, we would see everyone
as our friend or our close relative. Thus the causes of suffering due to anger
and hatred would be reduced and are replaced by peace, joy and harmony.
4th, Meditate on Loving Kindness and Compassion
Fourth, meditate on loving kindness and compassion. The meaning of practicing
loving kindness and compassion to every other sentient being is the special
thought, the mind that has the desire for everyone to have happiness and the
causes of happiness. Just examine how we treat our best friend or our own child.
We naturally would like them to have all the happiness. Therefore, we create
the causes for bringing happiness to them. We would like to support them as
much as we can. Just like parents send their kids to school wanting them to
have a good education and a good future. In the same way, look at all other
sentient beings, they also desire to have happiness and the causes of happiness.
There is no difference. Meditate on compassion means cultivating the genuine
desire for every sentient being to be free from suffering and the causes of
suffering. Examine how we treat our close friend. When that person suffers,
we do everything to try to free that person from suffering. When that person
is free from suffering, we feel so happy. In the same way, consider all other
sentient beings, everyone would like to be free from suffering and the causes
of suffering. So cultivate loving kindness and compassion to all sentient beings
in this way. Some people think that love and compassion mean that we have to
give away something immediately or we have to sacrifice yourself to every individual.
It is not necessary. We can cultivate that in our mind wherever we are, at home
or in the office. The moment we develop such thought, peace and harmony arise.
So for your own benefit, that mind is crucial. In contrast, when we have hatred
or anger, there is no peace, no harmony. At that time, forcefully cultivate
loving kindness and compassion to the person who makes us miserable or who irritates
us so much, and genuinely wish that person to have all the happiness and be
free from all suffering. This is an effective method of uprooting our ignorance
due to hatred or anger. Just change our attitude: instead of thinking that the
person should have all bad things, wish that person to have all the happiness
and be free from all suffering. The moment when we meditate sincerely in this
way, there is great peace and joy. We can achieve this in our mind, it has nothing
to do with Buddhist or non-Buddhist. There are many life stories of great masters
who used this meditation method to transform all negative thoughts into positive
thoughts. It is very precious. It is a source of wisdom, peace, happiness and
confidence that arise within us. We may say that we cannot cultivate loving
kindness, compassion to that person because we hate that person, however, there
is no benefit of hating at all. Hating will not give any happiness and peace,
rather, it destroys our appetite, health and well being. Therefore, until we
can achieve this effortlessly, we have to make effort.
CALM-ABIDING MEDITATION (SHAMATA)
Another type of meditation is the calm-abiding, stabilizing meditation or the
Shamata meditation. There are many ways of doing the calm-abiding meditation.
One easy and effective way to calm the mind is to watch the breath. Sit on a
cushion or chair, relax and breathe normally. It is easy because we have to
breathe anyway so we just need to be aware of it. Our breath and mind become
inseparable. When the mind is somewhere else, just simply bring it back to the
breath and meditate. There is no need to push, chase or feel upset. It is important
to relax and do it without expectations and worries. When we have high expectations
wanting to achieve all the good qualities in one session, at the end of that
session, we may feel depressed. There is nothing to achieve. There is no need
to achieve anything. Just be yourself, relax and sit for half an hour or so.
It is just a method to train to be with our mind. When thought arises, just
look at it, let it go, and not attach to it. Thinking that you have no thought
is itself a thought. Thought is something very subtle and can come at any time
from any direction. So there is no need to cling to it or chase it. Just be
aware of it. Place our mind, without consciously adopting or abandoning, in
a fluid, natural state of being here and now. Be mindful in the ever-present
moment and not to wander at all from this state. When we have a sinking mind
during meditation, we need to uplift ourselves by, for example, moving the head
more forward instead of downward, turn on some bright light or do some walking
meditation. Shamata or the calm-abiding meditation is the cause as well as the
result of analytical and insightful (vipasyana) meditation. It is so because
without a calm mind, no matter how much we investigate, it may not do much.
However, without careful investigation, doubt would arise and thus difficult
to establish a peaceful mind. After practicing shamata and analytical meditation
for some time, doubt or hesitation reduces. Certainty and confidence are important
in order to stabilize the mind in the equipoise, meditative state during the
vipasyana meditation. Without such clarity, peaceful and calm mind, there is
no possibility of having a direct, intuitive realization of the nature of the
mind and to enhance that realization.
Train the Mind More Vigorously
On the basis of calm-abiding and analytical meditation, we expand our investigation.
Gradually, our awareness increases. However, if one would like to purify all
delusion, transform and purify all negative thoughts and to uproot our ignorance,
it is necessary to train the mind more vigorously. In particular, we can engage
in some Vajrayana Buddhist meditation practices, such as the preliminary practices
(ngöndro) under the guidance of a well-qualified spiritual master and to
receive empowerment (transformation) from the master. Such training helps us
to purify our gross and subtle obstacles and accumulate some merit so that we
will have less hindrances and more chance of success. Only through exerting
the right effort can we achieve effortlessness, the natural nature, the uncontrived
state. Right now, we do not know how to exert effort in the right way, therefore
we will feel exhausted easily. Vipasyana meditation (insight meditation) is
a special method to uplift the mind. Special insight is needed in order to penetrate
into the nature of your mind, to penetrate into the nature of the body self
and the phenomenon self. Such direct insight can purify and eliminate the delusion
and ignorance in our mind. The actualization and realization of special insight
bring us to the first bhumi. From that point, there are ten levels of bhumis.
After reaching the ten levels of bhumis, one becomes a Buddha, with the maximum
ability to benefit others. The all prevailing mind, the uncontrived state cannot
be perceived without meditation. It is inexpressible like the taste of honey.
If you have no experience of the taste of honey at all, when you hear others
talk about how sweet and delicious honey is, you would think that honey is something
wonderful. When a spoon of honey is finally placed on your tongue then you can
directly realize what honey is. Similarly, we can only perceive the pure mind
through shamata and vipasyana meditation. Therefore, until we are free from
all delusion, we have to make effort to practice and apply the practice diligently
to our everyday lives. Since the habit of our laziness and delusion is so powerful,
we must make extra effort to eliminate all non-virtuous actions, to increase
all virtuous actions and to cultivate the enlightened mind, Bodhicitta, based
on wisdom and compassion. Thank you and good evening.
May all mother sentient beings, boundless as the sky, have happiness and the causes of happiness.
May they be liberated from suffering and the causes of suffering.
May they never be separated from the happiness which is free from sorrow.
May they rest in equanimity, free from attachment and aversion.