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How do we attain
these meditative absorptions ? In fact,
the path consists of two stages: the
stages of samatha and vipassana as
described earlier. Tignédzin or samadhi,
are respectively Tibetan and Sanskrit
words which express the state of
meditative absorption. These terms exist
to point out actual meditative
experience. As humans in the state of
confusion, we do not know what it means
when we talk of meditative absorption.
Meditators do know because they have
experienced it.
They have therefore
created a terminology pointing towards
these experiences allowing us in turn to
have an experience of them. Thus, when we
say Tignédzin or samadhi, this also
means everything that occurs in
meditation. When the mind is settled in
meditation, it is completely absorbed.
This state of samadhi is characterised by
clarity, a dimension of clear awareness
which recognises the mind. Meditative
absorption has nothing to do with a state
of unconsciousness, as could be the case
in deep sleep or in a coma.
There is no
obscurity in samadhi. On the contrary,
when we are in the meditative absorption
of shi'nay, mental pacification, there is
no longer anything that can be an
obstacle or a hindrance. Thoughts no
longer bother the mind so there is no
distraction in it.
We have just
explained what shi'nay or samatha is. We
now come to the explanation for the
second stage of lhaktong or vipassana,
sometimes known as penetrating insight.
We will use the word vipassana. This
stage is where the meditation goes
deeper. Here we examine and investigate
how the mind functions. A way of
explaining the mind's progression along
the path exists in terms of what are
called 'the five paths'. There is firstly
the path of accumulation which itself is
divided into three parts : a part for
complete beginners, a middle level part
and a part for those who are the most
advanced on this level. The end of this
path of accumulation leads us into the
path of application.
This is a level in
which we can reinforce the vipassana
meditation, it is at this point that we
deepen the meditation, moving from
shi'nay to lhaktong. Vipassana is the
moment when we develop the capacity which
is inherent in the mind to know phenomena
and to recognise itself. Due to this
wisdom, sherab in Tibetan, the mind can
recognise the nature of phenomena and of
mind itself, whether it is phenomena of
samsara or phenomena related to the
enlightened mind.
 The mind is capable
of knowing everything. When it is not in
the dimension of wisdom, we identify
ourselves as "I" and we hold
the view that things are really existing.
We ourselves are really existing and we
grasp on to phenomena around us as having
an independent existence, as real
entities. The deeper we go into this
meditation, the more wisdom will develop,
and the more the mind will have the
capacity to recognise what 'things'
really are. We will come to realise that
phenomena do not have this solidity, or
independence, or the existence that we
give them. The more advanced we are in
this meditation, the more our grasping
will dissolve and eventually we will not
find anything with an independent
existence that is an entity in itself.
This applies for the ego and for external
phenomena. Developing wisdom is therefore
linked to vipassana meditation.
Now let us look at
the various obstacles that we can
encounter in samatha and vipassana. The
obstacles to samatha are firstly, a mind
that is continuously agitated and
secondly regret. With regards to
vipassana, the three obstacles are mental
obscurity, drowsiness, and doubt.
- The obstacles to
samatha :
An agitated mind can
be due to a strong emotion. For example,
having a lot of desires can create
disturbances in the mind. Having to deal
with various difficulties and being
attached with regards to these
difficulties can also create agitation in
the mind.
The second obstacle
to samatha is regret. It arises in
meditation when we think about and regret
what we have done in the past. We may
remember the intent or motivation for
certain actions. These thoughts distract
and agitate the mind. There is really no
benefit in recalling such past deeds.
What was done was done and cannot be
undone. Reassessing our past actions only
leads to further agitation.
- Obstacles to
vipassana are:
Mental obscurity :
The first is mental obscurity. It is a
heaviness that arises in the mind and in
the body. The effect is a loss of
suppleness or flexibility. This heaviness
is like a veil that comes and settles in
the mind. It covers the mind. This can
arise when we meditate after having eaten
too much or after having consumed very
greasy foods. Mental obscurity can also
be the result of a karmic accumulation.
Drowsiness:
This obstacle is falling asleep during
meditation. It is obviously related to
sleep and to the fact that we like to
sleep a lot. If we eat too much or eat
very greasy foods, we will fall asleep
easily in meditation. It is important to
sleep, however the importance of
regulating sleep is explained in the
vinaya, on the subject of discipline.
While doing intensive meditation, the
meditator should go to sleep around 10
o'clock at night and wake up at 3 o'clock
in the morning. This constitutes the
ideal sleep pattern. Moreover, it is
recommended not to eat food after 1
o'clock in the afternoon. Drinking
liquids, which are clear enough to see
our reflection in them, is nevertheless
acceptable.
Doubt:
Another significant obstacle is doubt.
The presence of doubt is likely to pose a
problem for us in our efforts to
meditate. Here, we are talking about
doubts relating to the path and the
results of the path. We have many doubts
about what we are doing which therefore
become significant hindrances to
vipassana.
- Obstacles common
to both samatha and vipassana :
Having described the
respective obstacles to samatha and
vipassana, we will now examine two types
of obstacles common to both these
meditations.
Greed for pleasures
and malevolence :
The first is a form of greed for the
pleasures of the senses. We have a need
to experience the different pleasures of
the senses and we are attached to these
sensations. The mind is then occupied all
the time with these desires and is
disturbed by them. Malevolence is a form
of ill will where the mind is unceasingly
preoccupied with an attitude aimed at
doing harm to others. The mind is
constantly engaged in conjuring and
building up plans to achieve this
negative end.
Speculation :
When we are committed to a practice, the
mind is distracted by other practises and
we jump from one practice to another.
This is what is meant by speculation. We
begin one form of meditation and then for
no good reason, it no longer satisfies us
and we switch to another practice. In
this way, we end up not finishing any
practice. When we practise the path of
Mahamudra, we need to persevere, to go
through with it without giving it up for
something else.
External and
internal objects and events :
Another distraction is the various
external objects, the objects of the
senses. The mind is endlessly preoccupied
with things that are around us. The mind
seizes them and identifies with them. In
turn, distractions are created in the
mind provoking numerous disturbing
emotions.
Internal events can
equally cause distractions. There are two
inner distractions that are sometimes
explained as one. But here, we will
distinguish them as two in the following
way. Firstly, there is the drowsiness
that was described earlier, a form of
dull-wit, a heaviness of the body and
mind. Secondly, there is a distraction
due to mental obscurity, which is a lack
of clarity, a lack of consciousness. The
mind is agitated by all sorts of events
and we are not conscious of them. This
type of distraction takes another form
for the more advanced meditators in that
they become attached to meditative
experiences. Indeed, the more advanced we
are, the more peaceful and calm the mind
is. We arrive at a certain peace, which
is pleasant, and there is happiness. When
we get attached to this type of pleasant
experience, it becomes a distraction, a
so-called internal distraction.
If we are not
practitioners ourselves, if we have not
yet started to meditate we might ask :
"what are they talking about ?"
Because for us, it is not yet a direct
experience, a personal one, we cannot
really understand it.
These various types
of distractions arise when we practise.
Only then will we have direct experience
of them. We should also know that if we
fabricate or manufacture our own
meditation, we are likely to fall into
these various types of distractions; the
distraction due to outer objects,
internal distractions and the distraction
that generates pride which is known as
the distraction of negative karma.
On the other hand, mental
obscurity, dullness and drowsiness can be
understood by everyone. You don't have to
meditate to experience that. Even if we
do not understand now, it is important
for us to listen and to know these things
from the very beginning. They will make
sense to us later as we advance in the
practice. .
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