Khenpo Tsultrim Lodro
Through reasoning with Dharma principles about various life
experiences, we give rise to a feeling of strong certainty about the Dharma
topic we are practicing. At this point,
one should rest one’s mind on this feeling.
For instance, if we were to contemplate on the topic of impermanence and reach
a strong conviction that this world is impermanent. This feeling should be sustained for as long
as possible. At first, it will only last
a few seconds or a few minutes. But
through continuous investigation and contemplation, we give rise to this
feeling again and again. This way, we
develop the ability to sustain this feeling for a longer time.
By combining logical reasoning, Dharma teachings and our life experiences, we
are engaging in contemplation. Through such contemplation, we reach a sense of
certainty or conclusion, this generates a stronger feeling of, for instance,
the topic of impermanence. Sustaining and prolonging this mental experience is
called meditation practice. This entire
sequence of contemplation and meditation is called analytical or insight
meditation.
Many people ask, “How do we meditate? Do we think of something or not?”
Whether we think or not during the meditation depends on which type of
meditation we are practicing. If we are
practicing insight meditation, we need to think. Why? If we do not think, then there is
nothing to meditate upon. Just settling
the mind without thoughts is like an animal hibernating. Many animals spend the winter hibernating for
two to three months. They do not think
during this process, it is akin to sleep.
This does not solve any problem.
In the form and formless realms, there are beings who naturally abide in a
thought-free state without even needing to meditate. Their minds are very pure and peaceful. However, at the end of their lifespan (which
lasts for eons), when their merit is exhausted, they will give rise to mental
afflictions again and continue to take rebirth in samsara. This thought-free state did not solve any
problem relating to birth and death for them; it did not bring them
liberation. Therefore, a peaceful and
thought-free mind is not the solution, especially for Dharma practitioners who
are seeking liberation.
There are some CEOs or people with depression who use meditation to suppress or
reduce their worries. This has some
benefits for mental health. However,
today, we are not here for this purpose.
A Buddhist is trying to end mental afflictions and realize emptiness;
therefore, we need to engage in contemplation and insight meditation. With contemplation, there is something to
meditate upon; without contemplation or investigation, we will not reach any
conclusion or certainty. Without any
conclusion, what is there to meditate upon?
There is nothing whatsoever to meditate upon.
When we practice emptiness, it is the same.
First, we use various reasonings. We have discussed these methods
before. For instance, we feel that there
is an “I” existing. Therefore, when
others criticize us, or when our colleagues or neighbours are better off than
us, we feel unhappy. If our colleagues
or neighbours are worse off than us, we feel superior and proud.
Where does this “I” come from? We need
to use Dharma reasonings and inference. Through analysis and contemplation, we
get a deep conviction that “I” doesn’t really exist. This is the conclusion of logical
reasoning. This is not a conclusion we
reached through imagination or visualization.
The western field of logic in philosophy can produce an understanding of
“non-self”, however Dharma reasoning is much more refined, subtle and
rigorous. We first learn the Dharma
reasoning, then use it to produce a very definite and clear sense of
comprehension, almost as if we are seeing it before our eyes for
ourselves. For instance, a deep clarity
arises that this “I” truly does not exist.
When we have this strong feeling of “non-self”, we should not let it
dissipate quickly, but continue to sustain it to the best of our ability.
We contemplate and meditate upon the topics of emptiness, impermanence,
precious human life, nature of samsara, etc., in the same manner, using the
same method. This is insight meditation.
The second type of meditation is concentrative meditation. We do not contemplate the above-mentioned
topics. For instance, when we practice impermanence, we sit in meditative
posture and focus our mind directly on impermanence. The moment we focus our mind on this topic, a
very strong feeling of impermanence arises right away. There is no need to persuade ourselves
through contemplation or investigation. The moment we think of our life, this
world, time and space, we feel a deep sense of impermanence.
When we are capable of entering this state immediately, then contemplation and
investigation becomes unnecessary because we already possess this deep
certainty. We simply settle our minds on this deep sense of certainty and
meditate. This is called concentrative
meditation.
The same goes for the meditation on non-self.
We simply sit and absorb our attention on the certainty of
non-self. There is no contemplation or
reasoning. In just one moment, we are in
that state of non-self. We deeply
experience that state of non-self and emptiness. When our mind is silent and
focused on emptiness, it instantly generates the feeling of emptiness. At this point, contemplation is not needed;
just resting in this state will suffice.
This is called concentrative meditation.
At the beginning, we need to distinguish between concentrative meditation and
insight meditation. This is the same for
every practice. Which type of meditation
suits us? Generally, every beginner starts with insight meditation.
Without contemplation and investigation, the mind will not generate any
feeling. The mind is vacuous and blank. Simply resting the mind in such a state
is nothing but spacing out. No wisdom or
insight will come from this.
Externally, a person may sit in the seven-fold Vairotsana posture in a
shrine-room with very impressive form;
on the other hand, another person who feels very stressed out is
slumping on a sofa at home without wishing to think of anything or to seek
anything. Their external forms may
differ, but their minds are basically in the same state of spacing out. There is really not much point to this kind
of Dharma practice.
