Settling into a formal meditation posture for our practice of śamatha (calm-abiding meditation) after our opening chants, we emphasized a key point of this particular meditation technique: to ensure our body is comfortable yet awake, and is a support to look at the state of our mind.
What is the State of My Mind?
Atiśa Dīpaṅkaraśrījñāna, the great Indian master who is renowned in the history of Tibetan Buddhism and considered the founder of the Kadampa tradition, is said to have emphasized asking ourselves: What is the state of my mind? We often ask ourselves how we are doing and reply with an answer relating to our physical well-being. However, the more important question to ask, according to Atiśa, is about our mental state: What is the state of my mind in this moment?
When looking at the state of our mind, following the instructions of Acharya Lhakpa Tshering, we can do so without judgement. Instead, we can approach this practice with curiosity and openness. We don’t need to force the mind to be in a particular state or have certain thoughts or not. Rather, we look with awareness and simply notice: What is the state of my mind, right now?
Some Instructions for Contemplative Meditation Practice
In the wake of our śamatha practice, we moved into two contemplative meditations. Whenever we step into such practice, we can keep a few instructions in mind:
- Sit in a formal meditation posture (like with śamatha practice);
- Feel grounded and connect with a sense of calmness and openness;
- Contemplate questions or statements with wonder;
- Don’t apply a strong force to reasoning or thinking nor think you need to find an answer right away;
- See how you respond physically, emotionally, and mentally without judgement;
- Notice how it impacts you, in this moment.
At the end of our contemplative practice, we can make a brief mental note to ourselves with a sense of joy and appreciation for the experience, and possibly having gained a new or deeper understanding, or particular insight. And then we simply let go and practice śamatha again for a brief moment.
Obtaining Stable Trust in Karma, Cause and Effect
In his commentary on the eighth verse, Acharya Lhakpa noted various times that we do not need to seek the lower realms, or any realm, somewhere “out there.” We can just look at our present world and the state of our mind. His Holiness the 17th Gyalwang Karmapa, Ogyen Trinley Dorje, says something along the same lines:
“The lower realms have been described as deep underneath us or far away from the earth. But we can find smaller versions of these realms in this very world, right before our eyes. It is not necessary to look below the earth or anywhere else, because war and famine are happening right now, and they are exactly what has been described as the misery of the lower realms.”
Seeing the lower realms in this way and to bring it closer, we can consider the following:
- When did we contribute, in some way or another, to the suffering of ourselves and/or others? We can bring to mind any moment, no matter how small or big, when we were a contributing factor to harm or pain.
- What were the various causes and conditions that led to this moment? Understand that there is never a single cause nor might we have the full picture of everything involved. Yet, we can connect with the fact that cause and effect is at play.
- Consider how negative states of mind, harmful speech, or unwholesome actions of body, only lead to suffering. Likewise, how positive states of mind, kind speech, and wholesome actions of body, can bring happiness.
As a way to conclude this contemplation, reflect on the following words of Atiśa:
“What is truly profound is none other than karma, [cause] and result. Obtaining stable trust in karma, cause and effect, is more supreme than seeing the face of the yidam deity.”
Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg
Leaving the Swamp of Saṃsāra
The previous session, Acharya Lhakpa suggested we think of the higher realms, be it the demigods, gods, form realms or formless realms, as living in a high-end neigborhood. Putting aside any prejudices we might have towards such a place, we can think of it as a place of peace and joy, then visualize and consider the following:
- Imagine a happy and peaceful neighborhood that is safe, clean, spacious, and full of flowers and trees.
- Visualize everything that would make your high-end neighborhood as lovely as possible, be it with parks, fountains, particular shops, a house you really would like to live in, whatever might be the source of your happiness.
- Consider that these outer objects are all conditioned phenomena: dependent on the gathering of causes and conditions and, thus, impermanent. See in front of you how this high-end neighborhood slowly, but surely, starts to deteriorate and all things fall apart.
- Apply the same impermanence to your own body: day-by-day, the body becomes older, we are affected by sickness, and, at some point, sooner or later, this life will come to an end. Just like we can not stay in a high-end neighbourhood indefinitely, we will need to let go of this body too, and not quite know where we will end up next.
- Connect with the fact that such a neighbourhood and life in this world cannot offer lasting happiness. Therefore, determine clearly that there is no point in being attached to this kind of happiness and make sure to seek out liberation.
As a way to conclude this second contemplation, that relates to the ninth verse, we can reflect on the following words of Atiśa:
“Friends, this swamp of samsara is without happiness; go to the dry land of liberation.”
Quoted from A Guide to the Thirty-Seven Practices of a Bodhisattva, translated by Christopher Stagg
Progressing Along the Path in Our Own Dialectic Manner
Contemplative meditations like the above offer a way to make a personal connection with the instructions of Ngulchu Tokmé and the explanations of Acharya Lhakpa. In our context, it can help us see and feel how verse 8, 9, and 10 indeed show a progression on the heroic path of a bodhisattva.
As we consider this progression, it will help us to do so without any judgment about where we should be on the path or how things should be. What is most important is to understand our own personal path and practice. This is something that can change moment-to-moment, day-by-day, and week-by-week.
In other words, rather than thinking of this progress in a linear way, moving up, we can think of it as a dialectical process. Today we may strongly connect with karma, thinking “Oh, I should really avoid negative actions.” Tomorrow, we may connect more with the absence of lasting happiness, thinking “Oh, I thought this was a source of happiness but I see it is not…” And at other times we may really connect with an altruistic intention when we help someone. In this way, we connect with and strengthen all three capabilities. Bringing all three together in this way can support our practice and help us progress along our own paths.
With that final remark and thanking everyone for joining this practice, we concluded with the dedication of merit and the wish for all beings to be well and attain enlightenment.