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* 
MEDITATION BY HIS
HOLINESS THE DALAI LAMA
Would you like to
participate in an experiment in meditation? First, look to your
posture: arrange the legs in the most comfortable position; set the
backbone straight as an arrow. Place your hands in the position of
meditative equipoise, four finger widths below your navel, with the
left hand on the bottom, right hand on top, and your thumbs touching
to form a triangle. This placement of the hands has connection with
the place inside the body where inner heat is generated. Bending the
neck down slightly, allow the mouth and teeth to be as usual, with
the top of the tongue touching the roof of the mouth near the top
teeth. Let the eyes gaze downwards loosely -- it is not necessary
that they be directed to the end of the nose; they can be pointed
toward the floor in front of you if that seems more natural. Do not
open the eyes too wide nor forcefully close them; leave them open a
little. Sometimes they will close of their own accord; that is all
right. Even if your eyes are open, when your mental consciousness
becomes steady upon its object, these appearances to the eye
consciousness will not disturb you.
For those of you who wear eye glasses, have you
noticed that when you take off your glasses, because of the
unclarity there is less danger from the generation of excitement and
more danger of laxity? Do you find that there is a difference
between facing and not facing the wall? When you face the wall, you
may find that there is less danger of excitement of scattering.
These kinds of things can be determined through your own
experience.
Within meditations that have an object of observation,
there can be two types of objects: external or internal. Now,
instead of meditating on the mind itself, let us meditate on an
external object of observation -- for instance, the body of a Buddha
for those who like to look at a Buddha or a cross for those who like
that, or whatever symbol is suitable for you. Mentally visualize
that the object is about four feet in front of you, at the same
height as the eyebrows. The object should be approximately two
inches high and emanating light. Try to conceive of it as being
heavy, for this will prevent excitement. Its brilliance will prevent
laxity. As you concentrate, you must strive for two factors: first,
to make the object of observation clear, and second, to make it
steady.
Has something
appeared to your mind? Are the sense objects in front of your eyes
bothering you? If that is the case, it is all right to close them,
but with the eyes closed, do you see a reddish appearance? If you
see red with the eyes closed or if you are bothered by what you see
when your eyes are open, you are too involved with the eye
consciousness and thus should try to withdraw attention from the eye
consciousness and put it with the mental consciousness.
That which interferes with the steadiness of the
object of observation and causes it to fluctuate is excitement or,
in a more general way, scattering. To stop that, withdraw your mind
more strongly inside so that the intensity of the mode of
apprehension begins to lower. To withdraw the mind, it helps to
think about something that makes you more sober, a little sad. These
thoughts can cause your heightened mode of apprehension of the
object, the mind's being too tight, to lower or loosen somewhat
whereby you are better able to stay on the object of
observation.
It is not sufficient just to have stability. It is
necessary also to have clarity. That which prevents clarity is
laxity, and what causes laxity is an over-withdrawal, excessive
declination, of the mind. First of all, the mind becomes lax; this
can lead to lethargy in which, losing the object of observation, you
have as if fallen into darkness. This can lead even to sleep. When
this occurs, it is necessary to raise or heighten the mode of
apprehension. As a technique for that, think of something that you
like, something that makes you joyous, or go to a high place or
where there is a vast view. This technique causes the deflated mind
to heighten in its mode of apprehension.
It is necessary within your
own experience to recognize when the mode of apprehension has become
too excited or too lax and determine the best practice for lowering
or heightening it.
The object of observation that you are visualizing has
to be held with mindfulness. Then, along with this, you inspect, as
if from a corner, to see whether the object is clear and stable; the
faculty that engages in this inspection is called introspection.
When powerful steady mindfulness is achieved, introspection is
generated, but the uncommon function of introspection is to inspect
from time to time to see whether the mind has come under the
influence of excitement or laxity. When you develop mindfulness and
introspection well, you are able to catch laxity and excitement just
before they arise and prevent their arising.
Briefly, that is how to
sustain meditation with an external object of observation.
Another type of meditation involves looking at the
mind itself. Try to leave your mind vividly in a natural state,
without thinking of what happened in the past or of what you are
planning for the future, without generating any conceptuality. Where
does it seem that your consciousness is? Is it with the eyes or
where is it? Most likely you have a sense that it is associated with
the eyes since we derive most of our awareness of the world through
vision. This is due to having relied too much on our sense
consciousness. However the existence of a separate mental
consciousness can be ascertained; for example, when attention is
diverted by sound, that which appears to the eye consciousness is
not noticed. This indicates that a separate mental consciousness is
paying more attention to sound heard by the ear consciousness than
to the perceptions of the eye consciousness.
With persistent practice, consciousness may eventually
be perceived or felt as an entity of mere luminosity and knowing, to
which anything is capable of appearing and which, when appropriate
conditions arise, can be generated in the image of whatsoever
object. As long as the mind does not encounter the external
circumstance of conceptuality, it will abide empty without anything
appearing in it, like clear water. Its very entity is that of mere
experience. Let the mind flow of its own accord without conceptual
overlay. Let the mind rest in its natural state, and observe it. In
the beginning, when you are not used to this practice, it is quite
difficult, but in time the mind appears like clear water. Then, stay
with the unfabricated mind without allowing conceptions to be
generated. In realizing this nature of the mind, we have for the
first time located the object of observation of this internal type
of meditation.
The best time for
practicing this form of meditation is in the morning, in a quiet
place, when the mind is very clear and alert. It helps not to have
eaten to much the night before nor to sleep too much; this makes the
mind lighter and sharper the next morning. Gradually the mind will
become more and more stable; mindfulness and memory will become
clearer.
See if this
practice makes your mind more alert throughout the day. As a
temporary benefit your thoughts will be tranquil. As your memory
improves, gradually you can develop a kind of special perception and
understanding, which is due to an increase of mindfulness. As a long
term benefit, because your mind has become more alert and sharp, you
can utilize it in whatever field you want.
If you are able
to do a little meditation daily, withdrawing this scattered mind on
one object inside, it is very helpful. The conceptuality that runs
on thinking of good things, bad things, and so forth and so on will
get a rest. It provides a little vacation just to set a bit in non-
conceptuality and have a rest.
There is yet another method of meditation which
enables one to discern the ultimate nature of phenomena. This type
of mediation involves analytical introspection. Generally, phenomena
are divided into two types: the mental and physical aggregates -- or
phenomena that are used by the I -- and the I that uses them. To
determine the nature of this I, let us use an example. When we say
John is coming, there is some person who is the one designated by
the name John. Is this name designated to his body? It is not. Is it
designated to his mind? If it were designated to his mind, we could
not speak of John's mind. Mind and body are things used by the
person. It almost seems that there is an I separate from mind and
body. For instance, when we think, "Oh, my lousy body!" or "My lousy
mind!", to our own innate mode of appearance the mind itself is not
the I, right? Now, what John is there who is not his mind or body?
You also should apply this to yourself, to your own sense of I --
where is this I in terms of mind and body?
When my body is sick, though my body is not I, due to
the body's being sick it can be posited that I am sick. In fact, for
the sake of the well-being and pleasure of the I, it sometimes even
becomes necessary to cut off part of the body. Although the body is
not the I, there is a relationship between the two: the pain of the
body can serve as the pain of the I. Similarly, when the eye
consciousness sees something it appears to the mind that the I
perceives it.
What is the nature of the I? How does it appear to
you? When you do not fabricate or create any artificial concept in
your mind, does it seem that your I has an identity separate from
your mind and body? But if you search for it, can you find it? For
instances, someone accuses you, "You stole this." or "You ruined
such and such," and you feel, "I didn't do that." At that time, how
does the I appear? Does it appear as if solid? Does some solid,
steady, and strong thing appear to your mind when you think or say,
"I didn't do that?"
This seemingly solid, concrete, independent,
self-instituting I under its own power that appears at such a time
actually does not exist at all, and this specific non-existence is
what is meant by selflessness. In the absence of analysis and
investigation, a mere I as in, "I want such and such," or "I am
going to do such and such," is asserted as valid, but the
non-existence of an independent or self-powered I constitutes the
selflessness of the person. This selflessness is that is found when
one searches analytically to try to find the I.
Such non-inherent existence of the I is an ultimate
truth, a final truth. The I that appears to a non-analytical
conventional awareness is the dependently arisen I that serves as
the basis of the conventions of action, agent and so forth; it is a
conventional truth. In analyzing the mode of subsistence or that
status of the I, it is clear that although it appears to exist
inherently, it does not, much like an illusion.
That is how the ultimate nature of the I -- emptiness
-- is analyzed. Just as the I has this nature, so all other
phenomena that are used by the I are empty of inherent existence.
When analyzed, they cannot be found at all, but without analysis and
investigation, they do exist. Their nature is the same as the
I.
The
conventional existence of the I as well as of pleasure and pain make
it necessary to generate compassion and altruism, and because the
ultimate nature of all phenomena is this emptiness of inherent
existence, it is also necessary to cultivate wisdom. When these two
aspects -- compassion and wisdom -- are practiced in union, wisdom
grows more profound, and the sense of duality diminishes. Due to the
mind's dwelling in the meaning of emptiness, dualistic appearance
becomes lighter, and at the same time the mind itself becomes more
subtle. As the mind grows even more subtle, reaching the subtlest
level, it is eventually transformed into the most basic mind, the
fundamental innate mind of clear light, which at once realizes and
is of one taste with emptiness in meditative equipoise without any
dualistic appearance at all, mixed with emptiness. Within all having
this one taste, anything and everything can appear; this is known as
"All in one taste, one taste in all."
These are a few
of the types of meditation practiced in the Tibetan tradition. Of
course there are many other techniques such as mantra and so
forth.
Perhaps now we
could have some discussion.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Retun to Top of Page
Question: Why is it
better to meditate in the morning?
DL: There are two main
reasons. Physically, in the early morning -- once you are used to it
-- all the nerve centers are fresh, and this is beneficial. Also,
there is a difference just in terms of the time. Further, if you
have slept well, you are more fresh and alert in the morning; this
we can see in our own experience. At night I reach a point where I
cannot think properly; however, after sleeping and the waking in the
early morning, that thing, which yesterday I could not properly
think through, automatically appears more clearly. This shows that
mental power is much sharper in the morning.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Question: What is the most
expedient means for overcoming resistance to meditation?
DL: Five faults are explained
as obstacles to meditation. The first is laziness; second is to
forget the advice on the object, that is, to forget the object; next
are laxity and excitement; then failure to apply an antidote when
laxity or excitement are present, and the last is to continue
applying the antidotes when laxity or excitement have already been
overcome. These are called the five faults. Eight antidotes are
explained for them. The antidotes to laziness are, first of all, the
faith that intelligently sees the value of meditative stabilization,
the prime value being that without it the higher paths cannot be
generated. In dependence upon ascertaining the good qualities of
meditative stabilization, the aspiration which seeks to attain those
qualities is induced. By means of that, exertion comes whereby you
eventually attain pliancy causing body and mind to be free from
unfavorable states and to be serviceable in a virtuous direction
such that whatever virtue is done is powerful. These four are the
antidotes to the first fault, laziness.
It is helpful not to
practice too long in the beginning; do not over- extend yourself;
the maximum period is around fifteen minutes. The important thing is
not the length of the session but the quality of it. If you meditate
too long, you can become sleepy, and then your meditation will
become a matter to becoming accustomed to this state. This is not
only a waste of time but also a habit that is difficult to eliminate
in the future. In the beginning, start with many short sessions --
even eight or sixteen sessions in a day -- and then as you get used
to the process of meditation, the quality will improve, and the
session will naturally become longer.
A sign that
your meditative stabilization is progressing well is that even
though your meditative session may be long, it will feel as though
only a short time has passed. If it seems that you have spent a long
time in meditation even though you have spent only a little, this is
a sign that you should shorted the length of the session. This can
be very important at the beginning.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Question: Could you say something about effort? Isn't a great
deal of effort necessary?
DL:
Effort is crucial in the beginning for
generating a strong will. We all have the Buddha nature and thus
already have within us the substances through which, when we meet
with the proper conditions, we can turn into a fully enlightened
being having all beneficial attributes and devoid of all faults. The
very root of failure in our lives is to think, "Oh, how useless and
powerless I am!" It is important to have a strong force of mind
thinking, "I can do it," this not being mixed with pride or any
other afflictive emotions.
Moderate effort over a long
period of time is important, no matter what you are trying to do.
One brings failure on oneself by working extremely hard at the
beginning, attempting to do too much and then giving it all up after
a short time. A constant stream of moderate effort is needed.
Similarly, when meditating, you need to be skillful by having
frequent, short sessions; it is more important that the session be
good quality than it be long.
When you have such effort,
you have the necessary "substances" for developing concentration.
Concentration is a matter channelizing this mind which is presently
distracted in a great many directions. A scattered mind does not
have much power. When channelized, no matter what the object of
observation is, the mind is very powerful.
There is no
external way to channelize the mind, as by a surgical operation; it
must be done by withdrawing it inside. Withdrawal of the mind also
occurs in deep sleep in which the factor of alertness has become
unclear; therefore, here the withdrawal of the mind is to be
accompanied by very strong clarity of alertness. In brief, the mind
must have stability staying firmly on its object, great clarity of
the object, and alert, clear, sharp tautness.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Question: What is the relationship of the mind and afflictive
emotions?
DL:
The very entity of the mind, its nature of mere
luminosity and knowing, is not polluted by defilements; they do not
abide in the entity of the mind. Even when we generate afflictive
emotions, the very entity or nature of the mind is still mere
luminosity and knowing, and because of this we are able to remove
the afflictive emotions. If you agitate the water in a pond, it
becomes cloudy with mud; yet the very nature of the water itself is
not dirty. When you allow it to become still again, the mud will
settle leaving the water pure.
How are the defilements
removed? They are not removed by outside action nor by leaving them
as they are; they are removed by the power of antidotes, meditative
antidotes. To understand this, take the example of anger. All anger
is impelled and polluted by improper conceptuality.
Both the object of our
anger and subject, oneself, appear to exist concretely, as if
established by way of their own character. Both seem forcefully to
exist in their own right. But as I was saying earlier, things to not
actually exist in this concrete way. As much as we are able to see
an absence of independent self-existence, that much will our
conception of over-reification and its assistance to anger be
lessened.
The sign that our
perceptions are superimposing a goodness or badness beyond what is
actually present is that while desirous or angry we feel that the
object is terrifically good or bad but afterwards when we think
about the experience, it is laughable that we viewed the object that
way; we understand that our perception was not true. These afflicted
states do not have any valid support. The mind which analytically
searches for the independent self-existence of an object finds
ascertainment of its lack of independent self-nature through valid
reasoning, and thus this kind of understanding does have a valid
foundation. Like a debate in court, one perception is based on
reason and truth, while the other one is not. When the evidence is
sufficient, in such a debate the true view eventually overpowers the
other because it can withstand analysis.
It is impossible for the
mind simultaneously to apprehend one object in contradictory ways.
With respect to one object, therefore, as you get used to
understanding its non-inherent nature, not only is it impossible at
that time to generate a conception of inherent nature but also as
strong as the correct realization becomes, so much, in general, does
conception of its opposite weaken in force.
To generate
such wisdom we engage in meditation because our minds, as they are
now, are not very powerful. Our mind is presently scattered; its
energies need to be channeled like the way water in a hydroelectric
plant is channeled to create great force. We achieve this with the
mind through meditation, channeling it such that it becomes very
forceful, at which point it can be utilized in the direction of
wisdom. Since all the substances for enlightenment exist within
ourselves, we should not look for Buddahood somewhere else.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Question: Does emptiness
also mean fullness?
DL: It seems so. Usually, I explain emptiness is like a
zero. A zero itself is nothing, but without a zero you cannot count
anything; therefore, a zero is something, yet
zero.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Question: Would
you please say something about the nature of "mandalas"?
DL:
"Mandala", in general, means that which extracts
the essence. There are many usages of the term "mandala" according
to context. One type of mandala is the offering of the entire world
system, with the major and minor continents mentally constructed, to
high beings. Also, there are painted mandalas, mandalas of
concentration, those made out of colored sand, mandalas of the
conventional mind of enlightenment, mandalas of the ultimate mind of
enlightenment, and so forth. Because one can extract a meaning from
each of these through practicing them, they are called mandalas.
Although we might call these pictures and constructed depictions
mandalas, the main meaning is for oneself to enter into the mandala
and extract an essence in the sense of receiving blessing. It is a
place of gaining magnificence. Because one is gaining a blessing and
thereupon developing realizations it is called an extraction or
assumption of something essential.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Question: How does one choose a teacher of spiritual subjects or
know a teacher to be reliable?
DL:
This should be done in
accordance with your interest and disposition, but you should
analyze well. You must investigate before accepting a lama or
teacher to see whether that person is really qualified or not. It is
said in a scripture that just as fish that are hidden under the
water can be seen through the movement of the ripples from above, so
also a teacher's inner qualities can, over time, be seen a little
through that person's behavior. We need to look into the person's
scholarship -- the ability to explain topics -- and whether the
person implements those teachings in his or her conduct and
experience.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
DISTRIBUTION AGREEMENT
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TITLE OF WORK: "Meditation" (from Chapter 8 of "The Dalai
Lama: A Policy of Kindness")
FILENAME: HHDLMEDT.ZIP AUTHOR: His
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DATE OF PUBLICATION: 1993
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Return to Q & A-Section
"If there is something
you truly want to know, then you truly want to listen to your own
wisdom.
You know, meditation is learning how to listen with your
own wisdom, so that you can see.
I think why meditation is
amazingly important,
is that somehow our unconscious world is
much bigger.
It is huge, universal, and we don't understand that
one.
Meditation allows this world to be light and knowable,
understandable.
That is why it is important.
Normally we are
totally robbed by the egotistic, conventional mind,
not allowing
the fundamental mind to be functioning.
That is why one should
have confidence, truly... through experience,
one has confidence
in one's spiritual journey."
By
Lama Thubten Yeshe
HOW TO
MEDITATE?
"The most important thing is practice in daily
life; then you can know gradually the true value of
religion. Doctrine is not meant for mere knowledge, but for
the improvement of our minds. In order to do that, it must
be part of our life. If you put religious doctrine in a
building and when you leave the building depart from the
practices, you cannot gain its value. "His Holiness the Dalai Lama, from 'The Dalai Lama, A
Policy of Kindness'
His Holiness
the XIVth Dalai Lama, Tenzin
Gyatso
His Holiness the
14th Dalai Lama, Tenzin Gyatso, is both the spiritual and
temporal leader of Tibet and head of one of the largest
world religions, Buddhism.
Dalai is the Mongolian
word for "ocean" and lama means "spiritual teacher" in
Tibetan. The title Dalai Lama can be translated as "Ocean of
Wisdom". The Dalai Lamas are considered to be manifestations
of Avalokitesvara, embodying the compassion of all the
Buddhas, reincarnated in order to serve mankind.
"For as long as
space endures, and as long as living beings remain, until
then may I too abide to dispel the misery of the world"
~A
favorite prayer of His Holiness the Dalai
Lama~
The
current Dalai Lama, Jampel Ngawang Lobsang Yeshe Tenzin
Gyatso,
was born in Takster, northern Tibet, on 6 July 1935, and was
recognized at the age of two as the reincarnation
of the XIIIth Dalai
Lama. In
1939 he was brought to Lhasa, the capital of Tibet, and
was
crowned as spiritual leader the following year.
His
Holiness was forced to assume the full political
responsibility
that
accompanies the function and position of Dalai Lama at the
early age of 16, as a result of the threat of invasion by China. He
fled to
India on 17 March 1959 and has lived in the northern Indian
town of
Dharamsala ever since. The Tibetan government-in-exile was
established in Dharamsala shortly after his
arrival there.
His
Holiness the Dalai Lama is held in the highest regard
throughout
the
world. His tireless and non-violent commitment to Tibet’s
autonomy
as well as to world peace has been highly praised. In 1989
he was
awarded the Nobel Peace
Prize. |
OM MANI PADME HUM
MANTRAS
The Sanskrit word 'mantra',
contains the root 'man' which means 'to think' and the syllable
'tra' which means 'tool'. Thus, mantra is a 'tool for thinking'. A
mantra is a sacred letter-form and sound that contains the genetic
essence of a specific energy. Sometimes mantras are defined as
'protectors of the mind'.
"It is the
essence of the creative word, the primal sounds that give shape to
the relative reality filling the ultimate reality of the void...
The power and effect of a mantra depend on the spiritual attitude,
the knowledge and the responsiveness of the individual. The sound
of the mantra is not a physical sound (though it may be
accompanied by such a one) but a spiritual one. It cannot be heard
by the ears, but only by the heart, and it cannot be uttered by
the mouth but only by the mind. The mantra has power and meaning
only for the initiated... Mantras are not 'spells', as even
prominent Western scholars repeat again and again... Mantras do
not act on account of their own 'magic' nature, but only through
the mind that experiences them. "Lama Anagarika Govinda from
'Foundations of Tibetan Buddhism'
In Buddhism, most mantras
are pronounced in the original Sanskrit.
It should be noted that in
all main religions much importance is given to speech / the word /
mantra. For example, in the Christian bible it reads: "In the
beginning was the Word, and the Word was with God, and the Word was
God". Similarly, in Hinduism, the sound of OM takes an essential
part in the creation of the universe.
The recitation of mantras
is a very important part in tantric practice, as it is used to
transform the speech as part of transforming our body, speech and
mind into the respective pure aspects of a Buddha. Like with
other tantric practices, they only become really effective after
oral transmission from a teacher.
It is interesting
to note also that even in the earliest Pali (Theravadin) texts,
mantras can be found for the purpose of warding off danger, as well
as for the creation of beneficial conditions.
"A mantra is something
that you utter when your body, speech and mind, and breath are at
one in concentration. When you dwell in that deep concentration,
you look at things and see them as clearly as you see an orange
that you hold in the palm of your hand. Looking deeply into the
five skandhas, Avalokiteshvara (Guanyin Bodhisattva) saw the
nature of inner being and overcame all pain. He became completely
liberated. It was in that state of deep concentration, of joy, of
liberation, that he uttered something important. That is why his
utterance is a mantra.
When two young people
love each other, but the young man has not said so yet, the young
lady may be waiting for three very important words. If the young
man is a very responsible person, he probably wants to be sure of
his feeling, and he may wait a long time before saying it. Then
one day, sitting together in a park, when no one else is nearby
and everything is quiet, after the two of them have been silent
for a long time, he utters these three words. When the young lady
hears this, she trembles, because it is such an important
statement. When you say something like that not just with your
mouth or intellect, but with your whole being, it can transform
the world. A statement that has such power of transformation is
called a mantra."
From: "The Heart of Understanding:
Commentaries on the Prajnaparamita Heart Sutra" by Thich Nhat
Hanh
*The Circle of Bliss: Buddhist Meditational
Art
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