2016-09-05 View, Meditation, Action and Fruit- Part Five

A teaching given on the 5th of September 2016. 

For someone who can focus their mind single pointedly on a virtuous object, if a good basis of calm abiding meditation is formed, special insight which is the wisdom realising selflessness can be generated in the mind stream. 

This special insight meditation which realises selflessness has two divisions: Analytical meditation of a scholar and Stabalising meditation of a practitioner. 

Analytical meditation of a scholar refers to, initially, the activities of learning and contemplating about the nature of all phenomena being selfless and empty by means of using many scriptures and reasoning. Such as the following: If all phenomena have been created, they either have to arise from a self, from another, from both, or without a cause. Therefore, one contemplates how the self has not arisen from itself, how phenomena are not arisen from another, and how cause and effect do not arise from both self and other, as well as the impossibility of the arousal of phenomena without causes. By checking and analysing time and again the fact that all phenomena are unborn, attain conviction in the unborn nature of phenomena. If there is no arousal, there are also no abidance and cessation. Phenomena have the nature of being devoid of arousal, cessation and abidance; the nature of profound emptiness. 

In addition, eradicating the superimpositions of phenomena having the four extremes of being, non-being, both being and not being and neither being nor non-being. Having cleared up properly the uncertainties regarding the Eight Constructs (production, extinction, permanence, annihilation, going, coming, same and different) and the meaning of profound emptiness, then studying and thinking about the meaning of the eradication being emptiness, and meditating upon that without alteration, affirmation nor negation, this is what is called The analytical meditation of a scholar. 

Stabilising meditation of a practitioner refers to a disciple who is a proper vessel and relies on a qualified teacher by remaining directly in meditative equipoise on the nature of mind without alteration, affirmation and negation. Through meditation, that which was not realised in the mind becomes apparent like a muddy water pipe becoming clear. In dependence on gradual meditation, the conceptual thought activity lessens and gradually becomes subtler, the gross conceptual thoughts gradually subside and the clear mind of profound emptiness becomes clearer. For this to come about, one makes supplications to the Lama and makes constant supplications that the Lama’s mind becomes inseparable from the disciple’s mind. In addition, one generates immeasurable compassion to all sentient beings repeatedly and remains in meditative stabilization solely on the oral instructions of the Lama. Thus, gradually, the mind becomes clearer and purer. This method for realising profound emptiness properly is what is called Stabalising meditation of a practitioner: Directly realising the meaning of the view of emptiness by means of habituation to meditation. 

The analytical meditation of a scholar at first eliminates misconceptions regarding the observed view of profound emptiness and practising the meditation upon this view. If you meditate continuously on either analytical meditation or stabilising meditation, gradually you will have a stable foundation for calm abiding meditation. At times, think about and analyse the explanations that your Lama gave regarding the nature of mind. Sometimes, perform analytical meditation, while at other times, perform stabilising meditation. Doing so continuously, while meditating single pointedly, is what is called the practice of meditation. 

In short, the method of practising meditation on the correct view has got two divisions: calm abiding and special insight. We should meditate by practising the union of these two. The cause for generating in the mind the union of calm abiding and special insight concentrative meditation is the motivation of renunciation. If there is no recognition that the three realms of Samsara have the nature of suffering, even though the body stays in a remote place, the mind follows activity and plans which arise instantaneously. One has attachment and grasping to one’s own wealth, possessions, relatives and friends. Even though the body is in an isolated place, the mind is distracted and lazy. Since it is impossible to continuously practice like that, for the practice of calm abiding and special insight concentration to become good, it is necessary not to have attachment and grasping and to recognise the suffering nature of the three realms of Samsara. In the three realms of Samsara from beginningless time until now, all endeavour and effort have been meaningless, fruitless and brought about only suffering and problems which their cause is the non-virtuous negative actions. Therefore, at this time, thinking about the method of liberation, if there are no renunciation and revulsion from Samsara, it is very difficult to generate in the mental continuum calm abiding and special insight meditations. By means of understanding this, as I said before, if you practice calm abiding and special insight meditations, gradually through habituation, the strength of self grasping and the 

conception of true existence will become lesser and lesser and the wisdom realising selflessness and emptiness will develop more and more.