Fall 2013 Shamatha and the Seven-Point Mind Training

Tonight the meditation is front loaded by looking at two ways we can view the adversity that will no doubt effect us and those we see as belonging to us. Firstly, non lucidly with relative bodhichitta which still has an element of self centeredness, or secondly with ultimate bodhichitta, the view from the bardo, from emptiness or from rigpa.

After the meditation we move on to the practices of Seven Point Mind Training which look at the constructive things we can do to support our ongoing dharma practice. Here Alan focuses particularly on the practice of setting a motivation of Bodhichitta and dedicating.

Questions:

How can we help some one in the throws of anger?

Do we have to believe every sentient being has been our mother to practice Bodhichitta?

Clarification about the practice of Merging Mind With Space.

Meditation starts at: 19:40 (silent, not recorded)

In this short session Alan front loads our week of meditation practice speaking of how we can rollback the layers of conceptual overlay to conceptual and then primal mentation - the first raw sense of presence different from space. This too can be melted away to the substrate consciousness.

Meditation starts at: 10:15 (silent, not recorded)

Tonight we return to the meditation on the two bodhicittas. Before the silent meditation, Alan give a short preamble on the importance of motivation for one's practice. Once one engages in any virtuous practice such as meditation, charity work or any other type of work for others, one accumulates merit. But how this merit will manifest will depend on the motivation that lead to the practice. If the motivation is mundane, one can possibly enjoy a prosperous next lifetime, but this merit would be then used in that lifetime as well and will not continue from lifetime to lifetime. On the other hand, if one is propelled by genuine bodhicitta, such motivation and merits accumulated by it will continue from lifetime to lifetime, eventually leading to perfect fruition. The key to remember here is that merit (like karma) can be accumulated but it can also be lost or burned. Hence, one should always check on his/her motivation. Ask yourself a question: what is it that you really want? And as motivation can change or weaken over time, one should make sure to keep checking this motivation and its sincerity. Alan concludes by saying that investing in the motivation of genuine bodhicitta is like investing in a secure, long-term, inexhaustible investment. After the meditation, we go back to the Seven Point Mind Training and the last six pledges, which are tools to protect one's Dharma practice. At the end, Alan answers one participant's question on how to handle abusive people. Shall we be doormats or how do we respond if someone is abusing us. Alan explains how settling the mind in its natural state can be helpful in such situations to distinguish between wholesome and unwholesome impulses arising in oneself and how to skilfully chose the most appropriate response.

Technical note: the older computer here snagged, and 2-3 minutes of the lecture were unfortunately lost. Apologies.

Meditation starts at: 24:33 (silent, not recorded)

This morning we have our last silent meditation in the second cycle of Shamatha without a sign. Alan gives a short preamble, stressing the importance of having contentment in once's practice: knowing right in the moment of the practice that one does it correctly and taking satisfaction in it. Also, having deep faith that one can, in fact, achieve Shamatha is indispensable for progressing along the path as hoping, doubting, fearing, aspiring, and giving up can diminish one's progress. It is crucial, also, that one has a deep conviction that the time spent on the cushion is, for the time being, the most meaningful thing once can do. After the meditation, we go back to finishing the topic of stages of the path to Shamatha. Alan begin by Garchen Rinpoche's quote who said that the reason why many well-aspiring practitioners don't see the results they would like to see is that they lack faith in themselves. Hence, one has to have not only faith in the practices themselves and their source but also in oneself and the power within that is capable of bringing about profound transformation. Afire that we go onto the Vajra Essence text where Padmasambhava by way of Dujong Lingpa summarizes the path of Shamatha and its effects possible through the power of familiarization. The text also points out how important the many turbulent struggles along the path (nyam) are and how they are signs of progress, and finally, how they can be transformed into wisdom of realizing emptiness and stability, and eventually: primordial consciousness.

Meditation starts at: 7:29 (silent, not recorded)

The session starts with a short explanation of today's meditation (silent meditation, not recorded), a variation of Shamatha without a sign as taught by Padmasambhava.

Meditation starts at: 06:46 (silent meditation, not recorded)

The session starts with a silent meditation on the two Bodhichittas. After the meditation, Alan talks about ultimate and relative bodhichitta and their connection.

Meditation starts at: silent meditation, not recorded

From the substrate, which is in the nature of delusion, a stirring of karmic energies eventually leads to the full elaboration of conceptual designation, everything crystallising in its place with its defined borders. In this practice we are trying to roll this back by oscillating between inquiry (who is the agent) and relaxation. All actions performed out of a reified sense of I only perpetuate samsara even though they might be virtuous. For this not to be the case, actions must be grounded in reality. So as to not perpetuate samsara, this practice is battling the sense of I in the desire realm and dissolving to the substrate consciousness, where the I is dormant. Once the sense of I is dormant this naturally brings forth bliss and if we can release even that, then we break through to rigpa where all actions are spontaneous, unimpeded and effortless. Post meditation Alan talks relates the significance of Shamatha on the Śrāvakayāna paths.

The session starts with a short explanation of today's meditation (silent meditation, not recorded), a variation of Shamatha without a sign as taught by Padmasambhava.

Meditation starts at: 06:46 (silent meditation, not recorded)

The two bodhicittas may seem incompatible, if there is not someone really there, then how to feel compassion? From the other side, when seeing someone in anguish, it seems so real. This is falling to the extremes of nihilism and substantialism, as we deepen the practice the two enhance each other. From ultimate bodhicitta, we realise the lack of inherent nature, so self centeredness seems silly. From conventional bodhicitta, always attending to others, we come to see that we only arise in dependence on others, this is not just a play on words but literally true.

Post meditation: The sixth point of the mind training text, now focusing on lifestyle- the pledges you are making to yourself in order to guard, nurture and sustain the core: ultimate and relative bodhicitta, because that is what will liberate you. This is where prospective mindfulness comes in - bearing something in mind. 'Always practice the three principles'.

Meditation starts at: 35.05 (silent, front loaded at start of session)

For the practices of awareness of awareness, Alan begins by saying to release your awareness into space with no object, then let awareness of beginning ware be most explicit. Then begin the oscillation.

Meditation starts at: 8:30 (silent, front loaded at start of session)

Alan discusses the inner and outer mandala - the inner and outer conditions for retreat.

Alan quotes and gives commentary from Atisha's lam rim - 'A Lamp for the Path to Enlightenment'.

The quotes are: 'Just as a bird without developed wings cannot fly in the sky, those without the power of extrasensory perception cannot work for the good of living beings.'

'Without the achievement of shamatha, extrasensory perception will not arise. Therefore, make repeated effort. If at first you don't succeed, don't give up.'

'When a contemplative has achieved shamatha extra sensory perception will also be realised but if one does not cultivate the perfection of wisdom, ones obscurations will not come to an end.'