In the practice of dharma, we have to work with our body, speech, and mind.
The mind determines the quality of our physical and verbal activity. We are
trying to free ourselves from problems and suffering and thus go beyond samsara.
The root of samsaric existence is the defilements and as long as these are present,
we cannot expect to have any lasting happiness.
There are two ways through which we will be able to gain freedom from the defilements;
both involve meditation. Through meditation we will first gain some mental tranquility
which leads to having fewer thoughts. With fewer thoughts, we will have fewer
negative thoughts leading to fewer defilements. But the seed of the defilements
is still present, so we must develop an understanding of the nonexistence of
"self." We therefore meditate on the actual nature of phenomena.
The second aspect of meditation that can clear the defilements away is insight
meditation (vipashyana meditation). But to develop strong insight meditation,
we must first develop strong tranquility meditation. Without tranquility meditation
the mind just goes everywhere and we are not able to control it. Once we have
developed tranquility meditation, we are able to use the mind in a controlled
way. So if we decide to let it be at rest, we can do that. If we decide to focus
it on something, we can also do that. The ideal way to gain tranquility meditation
is to just let the mind rest naturally without any thoughts. But this is extremely
difficult to achieve because we have become so used to having thoughts and being
involved with them. Because we have always turned our minds towards objects
outside of us, it is easier to use an external object for our meditation when
we first begin to meditate. So the first step is to meditate on an outer object
such as a small Buddha statue.
Obstacles to Tranquility
Meditation
In meditation there are two main obstacles to actual tranquility meditation.
The first obstacle is "thinking" which means that when the mind starts
thinking, it becomes heavy and lethargic and we start feeling sleepy. It's a
feeling of apathy and wanting to sleep but we can't, so there's no clarity in
the meditation. The other obstacle is agitation in which the mind becomes wild
and one has many thoughts and follows these thoughts in all directions--into
the future, the present, or the past--so that the mind cannot rest at all.
The way to correct this dullness is to think of the qualities of the Buddha
and the dharma and how much we can gain through meditation. Thinking this will
create a feeling of happiness, and our inspiration and enthusiasm will be renewed
so we will automatically correct our sinking mind. To do this, we think that
through meditation we will become free from defilements and emotional difficulties
and gain freedom. Even before achieving complete freedom, meditation will bring
peace of mind, which will help us gain more happiness. Remember, we have so
many difficulties and tension and frustrations because we have so many thoughts
and are involved with these thoughts. If we start thinking, "I want this"
or "I need this" our mind will expect these things and there will
be a constant tension from this wanting. Then if we can't have or achieve what
we want, there will be the constant pain and frustration of being trapped. If,
however, we can pacify the mind, there will be fewer thoughts which means our
craving will diminish and this constant thirst will be reduced. So meditation
has the shortterm effect of creating tranquility and the longterm effect of
making one free from the defilements, the cause of all unhappiness.
Mental agitation is caused by distraction which can come from pride or desire.
The remedy to this problem is to think of all the suffering that is inherent
in conditioned existence (Skt. samsara) and to become aware of the drawbacks
of being distracted. We've been wandering in samsara for a very long time because
we have allowed our minds to be continually distracted and this generates only
suffering. By allowing the mind to be distracted, we gain nothing. Also, if
we are distracted in our daily life, we can't achieve very much. So when we
think of the drawbacks of distraction and wandering in samsara, we will automatically
work on calming the mental agitation in our meditation.
The way to eliminate drowsiness in meditation is to imagine that there is an
eightpetalled lotus in our heart which is facing upwards. Then we imagine there
are very white, very bright little light dots on the lotus. We send these white
dots up to the top of our head at about the level of the hair. We should also
straighten our body a little more and generally make it move a little upwards.
To eliminate agitation in meditation, we should imagine a black lotus which
is turned upside down (facing downwards). In this lotus we imagine a black dot
and send it downwards to the ground. At the same time we should relax our posture,
letting the body stoop a little.
Developing Clarity in
Meditation
If we want our meditation to be clear, we should cultivate a feeling of great
joy towards the meditation. That feeling can be developed by thinking of all
the qualities that come from meditation. The opposite of these qualities comes
with distraction. What is the harm in distraction? The harm is that whatever
we do is of poor quality when we are distracted and therefore is a waste of
time. If we are distracted when we are meditating, or studying, or visualizing
a deity, then that time is wasted. However, if we leave our mind in a natural
state without following thoughts, then what we do is very precise, very clear,
and very efficient. When distracted, we are wasting some of the time of our
precious human existence which can never be recovered.
We might think that it may be nice to let ourselves just follow our thoughts
and this will bring about mental comfort. But if we fall under the influence
of negative feelings such as passion, aggression, pride, or jealousy, it is
not very pleasant. Once one of these emotions gets started, it is very hard
to stop it and it only brings about suffering. For example, once we start feeling
anger, it brings about a lot of mental discomfort and if that feeling remains
for a long time, it can actually make us feel physically and mentally ill. Similarly,
the negative feeling of desire is constant craving. We are always looking for
something which we think is going to give us pleasure, satisfaction, or contentment.
But somehow we never seem able to get this something, so we keep wanting constantly.
It becomes very painful because we never seem to achieve what we are aiming
for. So if we look carefully at these negative feelings and thoughts, we see
that their nature is basically suffering.
However, by practicing meditation, we can eliminate pain because our mind will
be under control and peaceful. By developing concentration through our meditation,
we can attain tranquility. It is taught that once one reaches a certain degree
of mastery in meditation, it automatically brings great physical and mental
comfort. This is because meditation reduces thoughts that are constantly distracting
us and this reduces our negative feelings. Meditation will also bring a very
great feeling of happiness because little by little, we will be able to gain
control over our thoughts and feelings.
PostMeditation Practice
As our concentration gets better little by little through the power of meditation,
we will be able to expand this natural concentration to the rest of our life.
Whether we are walking, sitting, talking to other people, or working we can
learn to stop our mind from wandering. If we are distracted while working, we
can't do our work properly. If we can eliminate distractions and develop better
mental concentration, our life will automatically be better, which will also
improve our worldly and dharma practice. If we had to depend on other people
to modify our state of mind, it might be a very involved process. Controlling
our mind is entirely up to us. This is something we can do ourselves with a
little mindfulness and awareness. Little by little as our concentration improves,
we can turn our mind inwards more easily.
Sending and Taking Practice
Our goal is the birth of true meditation. So we have to try to arouse devotion
in ourselves, which doesn't necessarily arise very naturally in most people.
So we have to work on it by praying to Dorje Chang, the dharmakaya, who is the
union of our guru and all the other gurus and all the aspects of refuge. If
we want the blessing to come, our meditation has to be supported by the right
kind of motivation. This motivation should be that of enlightenment, thinking
that we are doing this for the sake of all beings; that we may reach Buddhahood
in order to help all other beings. This motivation is known as "basic motivation,"
and we have this before we start to practice. There is also "immediate
motivation" which is what we have from instant to instant when we are actually
practicing.
However, by practicing meditation, we can eliminate pain because our mind will
be under control and peaceful. By developing concentration through our meditation,
we can attain tranquility. It is taught that once one reaches a certain degree
of mastery in meditation, it automatically brings great physical and mental
comfort. This is because meditation reduces thoughts that are constantly distracting
us and this reduces our negative feelings. Meditation will also bring a very
great feeling of happiness because little by little, we will be able to gain
control over our thoughts and feelings.
PostMeditation Practice
As our concentration gets better little by little through the power of meditation,
we will be able to expand this natural concentration to the rest of our life.
Whether we are walking, sitting, talking to other people, or working we can
learn to stop our mind from wandering. If we are distracted while working, we
can't do our work properly. If we can eliminate distractions and develop better
mental concentration, our life will automatically be better, which will also
improve our worldly and dharma practice. If we had to depend on other people
to modify our state of mind, it might be a very involved process. Controlling
our mind is entirely up to us. This is something we can do ourselves with a
little mindfulness and awareness. Little by little as our concentration improves,
we can turn our mind inwards more easily.
Sending and Taking Practice
Our goal is the birth of true meditation. So we have to try to arouse devotion
in ourselves, which doesn't necessarily arise very naturally in most people.
So we have to work on it by praying to Dorje Chang, the dharmakaya, who is the
union of our guru and all the other gurus and all the aspects of refuge. If
we want the blessing to come, our meditation has to be supported by the right
kind of motivation. This motivation should be that of enlightenment, thinking
that we are doing this for the sake of all beings; that we may reach Buddhahood
in order to help all other beings. This motivation is known as "basic motivation,"
and we have this before we start to practice. There is also "immediate
motivation" which is what we have from instant to instant when we are actually
practicing.
It is a very good thing to think in terms of accepting our suffering and trying
to really be open to others in a compassionate way. But to do it properly, we
have to train our mind first. We try to think that we really want to give something
to others and really want to take on and relieve their suffering. It is only
through training ourselves that really pure motivation can be born in us. Once
we have this pure motivation, then we can really help others. We can't change
another person's karma, but we are able to change the immediate conditions that
are affecting them. If we have true compassion, we will be able to do a great
deal. What is most important is to have pure motivation. Once we have the genuine
wish to help other beings, we will really be able to help them. We find that
if we try to help others when we're not ready, we will regret it afterwards.
For example, when Shariputra took the resolution to reach enlightenment for
the sake of all beings, he decided to give anything that was asked of him. One
day a demon wanted to make trouble so he came along and said, "Give me
your hand." Because Shariputra didn't want to refuse, with much courage
he cut off his right hand and gave it to the demon. The demon just laughed at
him and said, "I didn't want your right hand. I wanted your left hand."
Then, of course, Shariputra thought it was a bit too much and regretted it.
When doing Sending and Taking practice, we shouldn't fear that we will receive
the difficulties of others, because we are imagining that we are taking the
troubles of everyone. But we shouldn't think that there is no point in doing
the meditation because we are not really taking on any real suffering or sending
any real happiness. This practice is important because while we are doing sending
and taking meditation, we are training our mind to gradually change our very
selfish attitude to a more open and loving relationship to others so we can
develop the true disposition of enlightenment.
Inner Meditation
We begin meditation by stabilizing our mind with the help of an external support.
When we become more proficient, we can concentrate the mind inwards. One practice
of inner meditation is using breathing. The Buddha taught six different points
of shamatha meditation. (fn 13) There are three main meditations based on breathing,
such as counting the breath, following the breath, and so on.
In the beginning our mind is not stable and this is why we can fall under the
influence of our emotions so easily. With meditation we try to refocus the mind
by focusing on something that is fairly small, but not too small. So we learn
how to focus using a statue of the Buddha. Little by little our concentration
improves, and we can then focus on a letter representing the Buddha's speech.(fn
14) Later on we concentrate on a symbol of the Buddha's mind which is a small
dot. In the beginning our attention is scattered over hundreds of objects, then
gradually it becomes centered on something much smaller such as a statue of
the Buddha. The statue has a face, arms and hands, etc., and when we have developed
more concentration, we focus on a single letter and still later a single dot.
In all cases, the technique is the same with the object of our concentration
becoming more and more focused producing a finer and finer type of concentration.
The first method is counting the breath. We should, first of all, breathe quite
naturally. When exhaling, we think, "Now the air is coming out, now I'm
exhaling." When inhaling, we are aware of this air entering our body. Each
time we are aware of the air going in and going out, we count this as one. We
count it mentally. This becomes easier when we develop the habit of this meditation.
Just keep a very clear count of how many times one is breathing.
The second method of meditation is called "following the breath."
We breathe normally, but when we are inhaling, we imagine the air that is being
taken in fills up our whole body. When we are exhaling, we imagine all this
air inside us goes out through the nose and dissolves in space. As we are doing
this, we are following this movement with our mind so our mind and the air are
connected continually during the meditation. This is a very good way to develop
mental tranquility.
The third method is to combine the counting of the breath and following the
breath, so first we count our breath up to 21 with each inhalation and exhalation
being counted as one. This keeps our mind concentrated on breathing and not
forgetting to count. As soon as we finish counting up to 21, we begin doing
the following breath meditation.
When we practice breathing meditation, we should practice it in very short sessions,
but multiply the sessions. While we actually meditate, we should do it with
much care and with as much precision as possible.
While meditating on the breath, we may find our mind has a tendency to grow
a bit dark and not be very clear. When this happens, we should sharpen our attention.
To make meditation clearer we can do "the three cycle meditation."
First we take the air in (first cycle) and keep it inside us (the second cycle)
and then exhale (third cycle). When we are inhaling we think of the sound OM.
When the air is inside of the body think of an AH. And when the air is going
out of the body think of HUM. All three cycles should be natural and not forced
and one should try to make the three cycles equal. If we do this, we will find
that we don't become too agitated or too drowsy. This meditation keeps the mind
clear so when we find the mind becoming agitated or drowsy, we can just switch
to the three cycles of breathing.
Mahamudra Meditation
Receiving the blessings at the end of the Dorje Chang prayer is the way that
true meditation will be born in us and we will achieve the realization of the
true nature of phenomena. This true nature is both voidness and clarity. In
an ordinary being this clarity is called buddha nature (Skt. Tathagatagarba).
When Buddhahood is realized, this clarity is called the dharmakaya. On the path
to Buddhahood, buddha nature is the gradual realization of all the good qualities
and the gradual elimination of all the bad qualities. This is why it is so important
to meditate on the true nature of phenomena and on the nature of the mind. First
one gains a theoretical understanding of this through the great teaching such
as the Uttara Tantra.(fn 14) Then through mahamudra meditation, one comes to
the direct recognition of the true nature of phenomena by looking at the true
nature of the mind.
Dorje Chang Lineage
Prayer
Great Vajradhara, Tilopa, Naropa
Marpa, Milarepa, and lord of the dharma Gampopa.
Knower of the three times, the omniscient Karmapa.
Lineage holders of the four great and eight lesser schools.
Drikung, Taklung, Tsalpa, and glorious Drukpa and others
To all those who have thoroughly mastered the profound path of mahamudra
The Dagpo Kagyu who are unrivalled as protectors of beings
I pray to you, the Kagyu lamas, to grant your blessing
So that I may follow your tradition and example.
The teaching is that detachment is the foot of meditation;
Not being possessed by food or wealth.
To the meditator who gives up the ties to this life,
Grant your blessing that attachment to honor and ownership cease.
The teaching is that devotion is the head of meditation.
The lama opens the gate to the treasury of the profound oral teachings,
To the meditator who always turns to him,
Grant your blessing so that genuine devotion is born in him.
The teaching is that unwavering attention is the body of meditation,
Whatever thought arises--its nature is empty.
To the meditator who rests there in naturalness,
Grant your blessing so that meditation is free from conceptualizing.
The teaching is that the essence of thought is dharmakaya,
Thoughts are nothing whatsoever, yet they arise.
To the meditator who reflects on the unobstructed play of the mind,
Grant your blessing so that he realizes samsara and nirvana are inseparable.
Through all my births may I not be separated from the perfect lama
And so enjoy the glorious dharma
May I quickly accomplish the good qualities of the path and stages
And quickly attain the state of Vajradhara.