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The purpose of meditation is to cultivate those states of mind that are conducive to peace and well-being, and to eradicate those that aren’t.
If we examine our life we will discover that most of our time and energy is devoted to mundane activities, such as seeking material and emotional security, enjoying sensory pleasures, or establishing a good reputation. Although these things can make us happy for a short time, they are not able to provide the deep lasting contentment that we long for. Sooner or later our happiness turns into dissatisfaction, and we find ourselves engaged in the pursuit of more worldly pleasures. Directly or indirectly, worldly pleasures cause us mental and physical suffering by stimulating attachment, jealousy, and frustration. Moreover, seeking to fulfil our own desires often bring us into conflict with others.
Happiness is a state of mind, therefore the real source of happiness lies in the mind, not in external circumstances.
If true fulfilment can’t be found in worldly pleasures, then where can it be found? Happiness is a state of mind, therefore the real source of happiness lies in the mind, not in external circumstances. If our mind is pure and peaceful we’ll be happy, regardless of our external conditions, but if it is impure and unpeaceful, we will never find happiness, no matter how much we try to change our external conditions.The purpose of meditation is to cultivate those states of mind that are conducive to peace and well-being, and to eradicate those that aren’t. Only human beings can do this. Animals can enjoy food and sex, find homes, hoard wealth, subdue their enemies, and protect their family; but they cannot completely eliminate suffering and attain lasting happiness. It would be a great shame if we were to use our precious human life only to achieve results that even animals can achieve. If we wish to avoid such a wasted life and fulfil the real purpose of being born human we must devote ourself to the practice of Lamrim.
Meditation is a method for acquainting our mind with virtue.
Meditation is a method for acquainting our mind with virtue. The more familiar our mind is with virtue, the calmer and more peaceful it becomes. When our mind is peaceful we are free from worries and mental discomfort, and we experience true happiness.
If we train our mind to become peaceful we will be happy all the time, even in the most adverse conditions. But if our mind is not peaceful, even if we have the most pleasant external conditions we will not be happy. Therefore it is important to train our mind through meditation.
Engaging in Meditation
There are two types of meditation: analytical meditation and placement meditation. When we contemplate the mean- ing of a Dharma instruction that we have heard or read we are doing analytical meditation. By deeply contemplating the instruction, eventually we reach a conclusion or cause a specific virtuous state of mind to arise. This is the object of placement meditation. Having found our object through analytical meditation, we then concentrate on it single-pointedly for as long as possible to become deeply acquainted with it. This single-pointed concentration is placement meditation. Often, analytical meditation is called simply `contemplation’, and placement meditation simply `meditation’. Placement meditation depends upon contemplation, and contemplation depends upon listening to or reading Dharma instructions.
The first stage of meditation is to stop distractions and make our mind clearer and more lucid. This can be accomplished by practising a simple breathing meditation. We choose a quiet place to meditate and sit in a comfortable position. We can sit in the traditional cross-legged posture or in any other position that is comfortable. If we wish, we can sit in a chair. The most important thing is to keep our back straight to prevent our mind from becoming sluggish or sleepy.
The first stage of meditation is to stop distractions and make our mind clearer and more lucid.
We sit with our eyes partially closed and turn our attention to our breathing. We breathe naturally, preferably through the nostrils, without attempting to control our breath, and we try to become aware of the sensation of the breath as it enters and leaves the nostrils. This sensation is our object of meditation. We should try to concentrate on it to the exclusion of everything else.
At first, our mind will be very busy, and we might even feel that the meditation is making our mind busier; but in reality we are just becoming more aware of how busy our mind actually is. There will be a great temptation to follow the different thoughts as they arise, but we should resist this and remain focused single-pointedly on the sensation of the breath. If we discover that our mind has wandered and is following our thoughts, we should immediately return it to the breath. We should repeat this as many times as necessary until the mind settles on the breath.
When the turbulence of distracting thoughts subsides and our mind becomes still, a deep happiness and contentment naturally arises from within.
If we practise patiently in the way described in the breathing meditation section [above], gradually our distracting thoughts will subside and we will experience a sense of inner peace and relaxation. Our mind will feel lucid and spacious and we will feel refreshed. When the sea is rough, sediment is churned up and the water becomes murky, but when the wind dies down the mud gradually settles and the water becomes clear. In a similar way, when the otherwise incessant flow of our distracting thoughts is calmed through concentrating on the breath, our mind becomes unusually lucid and clear. We should stay with this state of mental calm for a while.
So much of the stress and tension we normally experience comes from our mind.
Even though breathing meditation is only a preliminary stage of meditation, it can be quite powerful. We can see from this practice that it is possible to experience inner peace and contentment just by controlling the mind, without having to depend at all upon external conditions. When the turbulence of distracting thoughts subsides and our mind becomes still, a deep happiness and contentment naturally arises from within. This feeling of contentment and well-being helps us to cope with the busyness and difficulties of daily life. So much of the stress and tension we normally experience comes from our mind, and many of the problems we experience, including ill health, are caused or aggravated by this stress. Just by doing breathing meditation for ten or fifteen minutes each day, we will be able to reduce this stress. We will experience a calm, spacious feeling in the mind, and many of our usual problems will fall away. Difficult situations will become easier to deal with, we will naturally feel warm and well disposed towards other people, and our relationships with others will gradually improve.
Lamrim Meditation
We should train in this preliminary meditation until we gain some experience of it. However, if we want to attain permanent, unchanging inner peace, and if we want to become completely free from problems and suffering, we need to advance beyond simple breathing meditation to more practical forms of meditation, such as the cycle of twenty-one Lamrim meditations explained in The Meditation Handbook. When we do these meditations, we begin by calming the mind with breathing meditation, and then we proceed to the stages of analytical and placement meditation according to the specific instructions for each meditation.
It is a good idea to become accustomed to sitting in the posture of Buddha Vairochana.
When we practice meditation we need to have a comfortable seat and a good posture. The most important feature of the posture is to keep our back straight. To help us do this, if we are sitting on a cushion we make sure that the back of the cushion is slightly higher than the front, inclining our pelvis slightly forward. It isn’t necessary at first to sit cross-legged, but it is a good idea to become accustomed to sitting in the posture of Buddha Vairochana. If we can’t hold this posture, we should sit in one which is as close to this as possible while remaining comfortable.
The seven features of Vairochana’s posture are:
- 1. The legs are crossed in the vajra posture (they cross each other). This helps to reduce thoughts and feelings of desirous attachment.
- 2. The right hand is placed in the left hand, palms upwards, with the tips of the thumbs slightly raised and gently touching. The hands are held about four fingers width below the navel. This helps us to develop good concentration.
- 3. The back is straight but not tense. This helps us to develop and maintain a clear mind, and it allows the subtle energy winds to flow freely.
- 4. The lips and teeth are held as usual, but the tongue touches against the back of the upper teeth. This prevents excessive salivation while also preventing our mouth from becoming too dry.
- 5. The head is tipped a little forward with the chin slightly tucked in so that the eyes are cast down. This helps prevent mental excitement.
- 6. The eyes are neither wide open nor completely closed, but remain half open and gaze down along the line of the nose. If the eyes are wide open we are likely to develop mental excitement, and if they are closed we are likely to develop mental sinking.
- 7. The shoulders are level and the elbows are held slightly away from the sides to let air circulate.
In general, any virtuous object can be used as an object of meditation.
In general, any virtuous object can be used as an object of meditation. If we discover that by acquainting our mind with a particular object our mind becomes more peaceful and virtuous, this indicates that for us that object is virtuous. If the opposite happens, for us it is a non-virtuous object. Many objects are neutral and have no particular positive or negative effect on our mind.
There are many different virtuous objects of meditation, but the most meaningful the objects of the twenty-one meditations, from meditation on relying upon a Spiritual Guide to meditation on emptiness, the ultimate nature of phenomena. Explanations of these can be found in the The Meditation Handbook
Lamrim Meditations
The Foundation
If we practise Dharma purely it is not very difficult to attain realizations.
By relying upon a qualified Spiritual Guide we open the door to practising Dharma. Through the blessings of our Spiritual Guide we generate faith and confidence in our practice, and easily attain all the realizations of the stages of the path. For these reasons we need to meditate on relying upon a Spiritual Guide. We need to meditate on our precious human life to realize that we now have a special opportunity to practise Dharma. If we appreciate the great potential of this life we shall not waste it by engaging in meaningless activities. We need to meditate on death and impermanence to overcome procrastination, and to ensure that our Dharma practice is pure by overcoming our preoccupation with worldly concerns. If we practise Dharma purely it is not very difficult to attain realizations. By meditating on the danger of lower rebirth, taking refuge sincerely, and avoiding non-virtue and practising virtue, we protect ourself from taking lower rebirth and ensure that life after life we shall obtain a precious human rebirth endowed with all the conditions conducive to the practice of Dharma.
Renunciation
We need to meditate on the sufferings of humans and gods so that we develop a spontaneous wish to attain permanent liberation, or nirvana. This wish, known as `renunciation’, strongly encourages us to complete the practice of the spiritual paths, which are the actual methods for attaining full liberation.
Developing a Good Heart
We need to meditate on love, compassion, and bodhichitta so that we can overcome our self-cherishing and develop and maintain a good heart towards all living beings. With this good heart we need to meditate on tranquil abiding and superior seeing so that we can eradicate our ignorance and finally become a Buddha by abandoning the two types of obstruction.
By joyfully and patiently doing these meditations we shall gradually experience the fruits of Lamrim practice.
The stages of the path to enlightenment, or Lamrim in Tibetan, is a special set of instructions that includes all the essential teachings of Buddha Shakyamuni, arranged in such a ay that all his Hinayana and Mahayana teachings can be put into practice in a single meditation session. It was compiled by the great Indian Buddhist Master Atisha, who was invited to Tibet by King Jang Chub O in AD 1042, and who spent the rest of his life there spreading pure Dharma. There is a completely pure and unbroken lineage of these Lamrim instructions from Buddha Shakyamuni up to our present day Spiritual Guides.
Benefits of Lamrim
Many great Kadampa teachers have said that it is far more important to gain experience of Lamrim than it is to attain clairvoyance, miracle powers, or high social status. This is true because in previous lives we have often possessed clairvoyance and potent miracle powers, and many times in the past we have been in the highest positions in the human and god realms, but despite this we continue to experience uncontrolled rebirth and physical and mental suffering caused by anger, attachment, jealousy, and confusion. If we gain deep experience of Lamrim there will be no basis for these problems; we shall be completely free of all of them.
First we must understand the value of Lamrim. Then by joyfully and patiently doing these meditations we shall gradually experience the fruits of Lamrim practice. Eventually we shall attain freedom from all suffering and the unchanging peace and happiness of Enlightenment.