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

A teaching given on the 5th of September 2016 

Conventional worldly phenomena, or in other words, all that appears to us, have arisen as an interdependency of causes and conditions. Therefore, the result of happiness arises in dependence on causes of virtue and the result of suffering and difficulty arises in dependence on causes of non-virtuous negative actions. Knowing properly the principal of Karma and its results and having conviction regarding this, as well as having trust from the depths of your heart in Karma, this is what is called the correct mundane view. In addition, having arisen trust in this view, one abandons non-virtuous negative actions, just like poison, actually in the daily life. As well, even if it is just a slight meritorious action, performing it properly, this is the actual practice through habituation of the mundane correct view. 

Practicing the meditation of the supra-mundane correct view is: 

From lifetimes without beginning we have been wondering in the three realms of Samsara due to not knowing the true mode of existence, the nature of profound emptiness. Because we haven’t realized it, we fall under the power of the afflictions of attachment, aversion and ignorance and subsequently Karma is accumulated. Until now, we have been wandering in the three realms of Samsara because of not knowing this. Generate conviction that ignorance is a terribly deceiving thing. 

Listen to teachings repeatedly from excellent Lamas, who teach that the nature of all phenomena is primordially, from the very beginning, profound emptiness and selflessness. Read the sutras and commentaries, time and again, about the profound emptiness. Analyze the path of reasoning of the meaning of emptiness 

time and again. Once you have generated definite conviction in the meaning of emptiness, you should practice meditation. In order to practice meditation of the profound emptiness, to begin with, it is very important to go to an isolated place. Isolate the body in a place which is not a city, a place which does not have human busyness, a place which does not have much sound and noise. 

Even if you stay in an isolated place from hustle and bustle, if you follow the conceptual thoughts of attachment, aversion and ignorance and thoughts about the past, future and present, this does not allow the method of meditation about the profound emptiness to manifest. Therefore, at first, by not falling under the conceptual thoughts regarding the three times, one should meditate about emptiness. Similarly, meditating simply and easily about emptiness does not happen. This is because this mind of ours, from beginningless lifetimes until now, has not thought about this meaning for even one instant, for even one second. This deceived and crazy mind has never had the experience of meditating as such. In order to realise the mode of existence through gradual meditation, at the beginning, it is incredibly difficult. It is not only with meditation, but whatever worldly activity we do, at the beginning, it is not easy. For example, if one wants to learn to be a car driver, at first, it is very difficult. Yet, if studied gradually, it becomes easier and easier. Similarly, profound emptiness needs to be meditated upon via habituation. Having become habituated to it, for the purpose of arising the profound view of emptiness properly in the mind, if calm abiding meditation which focuses single pointedly is absent, the correct view has no way to be generated. Since this is the case, in order to focus the mind single pointedly, there are many kinds of calm abiding meditation, such as with attributes and without attributes. 

At the beginning, relax your body and mind in an isolated place. As for the actual practice, make efforts to focus your mind single pointedly on an image of the Buddha, or on a blue or black flower. The position of the body is also very important; in the best case, sit in a full lotus position and if this is not possible, abide in the half lotus position. Straighten your spine like an arrow, bend your head slightly forward, rest your hands on your thighs and straighten your shoulders, touch your tongue on the upper palate, rest your lips naturally, the eyes should be only slightly opened as a yoke. This seven point Vairochana meditation position of the body is very important, because if the body is straightened, the channels are straightened, then the winds are straightened and this is of great benefit to rest the mind peacefully. Therefore, the position of the 

body is ever so important. Having posited the body, first, one should meditate focusing on an object. As I said before, take as an object an image of the Buddha or a blue flower and rest the mind and the eyes on that. Focus the attention in meditation only on that repeatedly, without being too tight, but rather, with an eased mind. In addition, if the mind gets sleepy or tired, refresh your mind by looking upwards. 

Doing this repeatedly with balancing the tightening and loosening according to need, while focusing on the object, the meditation of calm abiding is extremely important.