Article on Buddhist Meditation

Why does Buddhism put so much emphasis on meditation? It's because our
mind is so gross and our memory so poor that we forget things easily
and cannot recall our countless lives' experiences. The purpose of
meditation, therefore, is to increase, or develop, our memory, or
mindfulness, of reality.

Our distracted, fragmented thoughts, which we experience continuously
every day, are countless. Nonsense repeatedly cycles through our mind,
again, again, again, again.... It's like in the pictures of the wheel
of life, whose hub shows a pig, a chicken and a snake going round and
round endlessly. Like that, our pig, chicken and snake mentalities
continuously reverberate in our consciousness, reducing our memory to
almost nothing.

The meditation techniques that stop these three mentalities are very
important. Without stopping these deluded minds we can't see the
concepts of ego that we spontaneously experience in everyday life.
They're very subtle, so without eliminating these gross minds it's
impossible to see our ego's activity. That's why we meditate on the
energy of our own conscious experience. By quieting and eliminating
our gross mentalities we create the space we need to see the concepts
of ego, to recognize the entity interpreted by ego, which is non-
existent.

Normally, religious people miss the point--we circle around it but
don't make much progress because we keep missing it. What is the
point? The point is to become revolutionaries and totally destroy our
entire concepts of ego. This is a much more revolutionary ideal than
any of the theories propounded by Marx-Lenin, Hitler or Mao.

The concepts of ego project an independent, self-existent I totally
unrelated to physical matter, time, space, cause, effect or anything
else, existing somewhere, untouchable. Our ego holds on to the
self-existent I and never lets it go.

Based on the results of his own practice, Lama Tsongkhapa said that by
contemplating our conscious experience we can cut our superstitious,
dualistic thoughts and thereby discover our ego projections and
realize shunyata in a flash. Like throwing a switch, the moment we
discover exactly what the false conception is, at that instant we
discover non-duality.

The most difficult thing to recognize is the entity held by our ego,
and the only way to do this is to meditate. According to Lama
Tsongkhapa there's no way to do it intellectually. To prove this, he
quoted Nagarjuna: "The person is not of the nature of earth, water,
fire, air, space or even consciousness. The person exists only as a
conventional designation." Lama Tsongkhapa totally agreed with
Nagarjuna: all phenomena exist only in name. So we should just leave
things as they are --superficial names projected by superstition--and
not try to find some real, self-existent entity beyond that.

Some people think that first we have to study shunyata in order to
understand it and then meditate. That's wrong. To realize shunyata,
first we have to meditate.

The thing is that the gross symptoms of ego, the three poisonous
mentalities I just mentioned, disturb, irritate and shake the mind, so
without subduing them to a certain extent--and there are various
levels to which they can be subdued --there's no way to see the
unconscious levels of ego that hold the notion of an independent
self-existent I. It's impossible. And that's the point. Therefore our
approach has to be through meditation--the experience of contemplating
the energy of mental clarity automatically eliminates those mentalities.

Otherwise, it's like Lama Tsongkhapa said --our enemy's hiding out in
the jungle but we're looking for him in town. That's us--we
practitioners are always busy doing something religious but never get
anywhere because we miss the point and look for our ego in completely
the wrong place.

Therefore it's very important to stop our "that-this" superstitious
thoughts and we're capable of doing so. By simply remaining mindfully
aware of the experience of our own energy without getting involved
either subjectively or objectively in that-this thinking, focusing our
mind and letting go, we'll no longer have a problem with distraction.

It's similar to our present situation. We're here in this peaceful
Dharma center knowing that there are disasters and bloodshed happening
all over the world but not getting emotionally disturbed. It's like that.

When I say "let go" I mean to focus on the clarity of mind and just
remain there without expectation or emotional conversation. As I
mentioned before, when the full moon shines it doesn't have any
expectation or thoughts such as "I'm illuminating the Earth." It
doesn't think anything; it just illuminates. The fewer dualistic
thoughts you have, the greater the peace, tranquility, satisfaction
and bliss you experience--and satisfaction and bliss are antidotes to
dissatisfaction, depression, aggression, distraction and all other
emotional disturbances.

When we meditate on an object with continuous, focused attention, our
sense perception no longer functions. In other words, we go beyond
sense perception. Sense perception has a bad reputation in Buddhism
because it's the door to delusion and superstition. Whatever our
senses perceive is always an optical illusion; the nature of sense
perception is such that it produces more ego and superstition.

Therefore meditators deem the sense world unimportant. Since whatever
appears to their sense perception is illusory, they no longer trust or
use it much, but Maitreya also emphasizes in his writings that the
mind the meditator uses is the sixth, or mental, consciousness, which
is not sense perception or sense consciousness.

When a fighter pilot first sees an enemy plane it might be a long way
off but as that self-existent plane gets closer and closer he sees it
more and more clearly and at a certain point can shoot it down. The
moment it disappears he experiences a kind of emptiness, shunyata.
Similarly, when our clear wisdom first tries to find our ego, it's not
very obvious; it's hiding. But as our concentration deepens our ego
finds it increasingly difficult to remain out of sight and eventually
it appears right there in front of us. As soon as we recognize it we
should destroy it, and the moment it disappears we experience
shunyata. The nuclear missile we use to shoot down our self-existent I
is mindfulness, the wisdom of intensive awareness, and we don't need
dualistic thought to pull the trigger; the moment our ego appears, we
shoot it down.

When we reach the point of experiencing the non-dual I in this way, we
should just let go and focus on our mind with clear comprehension.
Also, the "non" in non-dual shouldn't make us feel lonely: "I feel so
empty, I have no dear friend." To experience non-duality is to
experience the universe. We should feel, "I am the reality of all
universal phenomena," or "The reality of all universal phenomena is me."

But again, these are not conceptual thoughts. What I'm talking about
is pure experience, what we call the enlightened, or dharmakaya,
experience and, in a way, we can say it's the experience of the
omnipresent love and wisdom of Maitreya.

However, the dharmakaya experience is invisible, and in order to
communicate with sentient beings we have to emanate in a visible form.

Lama Yeshe gave this teaching at Maitreya Institute, Holland,
September 1981. Excerpted from Universal Love: The Yoga Method of
Buddha Maitreya, edited by Nicholas Ribush, forthcoming from the Lama
Yeshe Wisdom Archive, February 2008.


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