Our series Meditation for All: 37 Practices of a Bodhisattva concluded by reciting Ngulchu Tokmé’s root text, followed by a Q&A sessions with our resident teacher, Acharya Lhakpa Tshering, and how the end of this series also marks a new beginning.
The (in)equality of beings
One participant asked a question about verse 17 from Ngulchu Tokmé’s text, which reads:
“Even if someone my equal or lower
Should insult me influenced by pride,
To place them with respect, as if they were a guru,
At the crown of my head is the practice of a bodhisattva.”
Since it is often taught that all beings are equal, the participant wondered how to understand the phrase “someone my equal or lower.”
Acharya Lhakpa kindly offered the following explanation, inviting us to consider different perspectives. Looking through the lens of ultimate or absolute reality, all beings are indeed equal, as each possesses buddha nature–the very essence of the Tathāgata. However, when looking through the lens of the conventional or relative reality, beings can be seen as equal, lower, or higher in relation to one another.
Another way to reflect on this is through the teaching of dependent origination. Everything arises in dependence on something else. All phenomena exist in a web of causality or interdependence. This dynamic is evident in everyday life: for example, in a workplace, we have colleagues who are our equals, as well as those who hold positions higher or lower than ours.
It is this conventional, worldly perspective that Ngulchu Tokmé likely had in mind when writing about “someone my equal or lower.”
Śāntideva and the Bodhisattvacaryāvatāra
Another participant inquired about the life and teachings of the Indian pandita Śāntideva. During his times as a scholar at Mahāvihāra Nalanda, the ancient monastic university, some fellow monks reportedly said that Śāntideva only achieved three “realizations”: eating, sleeping, and going to the toilet. However, when challenged to teach–an attempt to humiliate him and have him expelled–he shared the verses that later became renowned as the Bodhisattvacaryāvatāra (The Way of the Bodhisattva).
Acharya Lhakpa kindly offered a brief overview of Śāntideva’s life and liberation story, emphasizing the heart-meaning of this text. Śāntideva himself noted that his work does not present anything new or poetic but simply conveys the words of the Buddha as taught in the sūtras.
Much like Ngulchu Tokmé’s root text, which can be understood as guidance on traveling the heroic path of a bodhisattva, Śāntideva’s teaching centers on bodhicitta—the mind set on awakening. The first three chapters describe how to give rise to the aspiration for awakening, followed by three chapters on maintaining this attitude, and another three on expanding and strengthening bodhicitta. The tenth and final chapter is dedicated to the practice of dedication.
Acharya Lhakpa explained how we might put these teachings into practice:
- Carefully reflect on the benefits of bodhicitta.
- Work through our mental afflictions, learning to bring these emotions onto the path
- Once we have gained some mastery over our afflictive emotions, we then practice the six perfections, or pāramitās.
At the conclusion of our practice, we dedicate any merit we have accumulated. Simply put, “we share the merit with all sentient beings,” Acharya said.
The practice of study, contemplation, and meditation
The third and final question concerned the practice of study, contemplation, and meditation. One participant noted that Ngulchu Tokmé emphasizes these practices throughout the text and asked for clarification: What exactly is meant by study, contemplation, and meditation? In particular, how does meditation differ from contemplation, and where does analytical meditation fit within these three?
In response, Acharya summarized the threefold practice as follows:
“We study to understand what was not yet understood, we contemplate to remove doubts, and then we meditate to gain experience, familiarize ourselves with the Dharma, and put it into action to liberate all sentient beings from suffering.”
Acharya further explained the role of analytical meditation, noting that it can be understood as a part of contemplation. Why? Because, together with śamatha (calm-abiding meditation), analytical meditation helps to dispel doubts and clarify understanding.
Moreover, Acharya emphasized that once we have gained certainty through contemplation, it is essential to familiarize ourselves deeply with the wisdom arising from contemplation. In other words, we must internalize the teachings—they need to become an integral part of our being. This internalization is the essence of “meditation”: by putting the teachings into practice and gaining experiential insight, we progress toward realization and, ultimately, enlightenment, for the benefit of all beings.
Deepening our Practice
Following these final remarks, it was noted that our brief discussion of the 37 practices has come to a close, and now it is time to deepen our study and contemplation of the Dharma. In particular, given the importance of meditation, we need to gain more experience through practice to progress on the bodhisattva path toward our ultimate goal: enlightenment for the benefit of all beings.
Therefore, building on this series, we will continue with a new series of Dharma talks and practices inspired by Ngulchu Tokmé’s text, the lives of great masters, and the teachings of the Kagyü lineage—especially the lineage of the Karmapas. You can learn more here about this upcoming series. In this spirit, our Tibetan Language Class will start to focus on colloquial Tibetan and reading basic Dharma discourses.
With this, the current series concluded, and the merit was dedicated.
