- The antidotes for
the obstacles
 We can encounter
five types of obstacles : idleness,
forgetfulness, the inability to remember
advice and instructions, drowsiness or
mental obscurity, and agitation. (The
first three are common experiences that
we can all relate to. Explanations for
them are therefore not provided here.)
What follows are some antidotes which are
given to counter the obstacles. However
it is important to understand that the
antidotes have to be applied
appropriately. Just as it is wrong not to
apply the remedies when they are
necessary, it is equally wrong to
continue to use the remedies and
antidotes when they are no longer
applicable. The latter case then becomes
another obstacle to meditation. We list
this as the sixth type of obstacle, the
misuse of the antidotes.
Remembering the
futility of samsara :
The antidote for regret, the second
obstacle to samatha is to understand that
samsara is futile. Samsara has no
meaning. Understanding this our
attachments will dissipate naturally by
themselves. Regrets about past actions
will no longer hold any meaning and they
too will dissipate. It is necessary to
start by meditating on samsara's
impermanence. Once we have successfully
integrated this view, we will realise
that there is no reason to be attached to
samsara, that it is futile and devoid of
meaning. This perspective will loosen the
attachment that we have for our past
actions, and we will not take them so
seriously. If we have not understood the
impermanence and the futility of samsara,
our past actions will still seem
important to us. We will grasp on to
them, engage in reflection about them and
then regret will set in and short-circuit
our meditation. On the other hand, if we
have less attachment to samsara, there
will be less grasping about what we are
doing and what we have done and therefore
less regrets will arise. This remedy is
thus based on the reflection about the
impermanence and futility of samsara.
Stimulating
inspiration :
An antidote for both drowsiness and
agitation is to call to mind the things
that inspire us and make us happy in our
practice. What is there that can inspire
us in our practice ? Knowing about the
qualities and benefits of the various
meditative absorptions which we will
achieve if we dedicate ourselves to
practice will encourage us to really
commit ourselves. For example, in the
sutra called "the King-like
Sutra" all of the samadhis are
explained. Calling to mind the
description of these qualities gives us
the will and energy to practise and in
this way these obstacles are dissipated.
Developing an
awareness of impermanence :
The remedy for doubt and for attachment
to the pleasures of the senses is
identical to that for agitation. We have
to develop more of an awareness of
impermanence, to be increasingly
conscious that phenomena are impermanent.
We can also reflect on the negative
effects of desire-attachment. That is,
the more we desire, the more we need
things, and the less we are able to
satisfy these desires. We will always be
dissatisfied as long as our minds
continue to function in terms of desire
and attachment. It is like having a skin
allergy, the more we scratch ourselves,
the greater the irritation becomes.
Developing love and
compassion :
In order to counteract ill will and
hatred it is necessary to think about the
negative effects of this type of attitude
and we should reflect on the benefits of
not having this malevolent mind. We then
develop love and compassion in its place.
This meditation on love and compassion
has two advantages. It allows us to find
our own happiness and to make others
happy. So here we have one remedy and two
benefits.
The remedy for
laziness :
To counter laziness, we need to develop
confidence in the Three jewels (the
Buddha, the Dharma and the Sangha). In
particular, we should develop confidence
in the second aspect, which is the Dharma
or the path and especially in the fruits
that the path brings. As explained
earlier, the fruit of Dharma practice is
known as "cessation", a state
in which all the emotions are completely
overcome. This state of cessation is not
only something coming to an end, but also
something which arises. On the one hand
one experiences a state of wellbeing,
joy, and happiness and on the other peace
and a calm clarity.
If we keep in mind
that the fruit of the path, the fruit of
the practice, is this cessation that
brings about peace and happiness, this
knowledge will give us the courage to
continue with practice and to overcome
our laziness. We will have the conviction
to commit ourselves to practice.
Investing one's mind
in practice :
It is equally important to dedicate our
minds progressively to practice. Once we
understand the result we can reap, we
will want to attain it. We will have the
desire to put effort into our meditation,
and to progress along the path. Once the
will is there, we can commit ourselves to
the practice. If we commit ourselves and
put the practice into work we start to
gain mastery in our meditation. In the
end the meditation will become natural
and there will be no room left for
laziness.
Remembering the
instructions :
Another obstacle is forgetting the
instructions. The antidote for this is to
remember the instructions. The moment we
realise that we have forgotten the
instructions, we have to bring them back
to mind and apply them.
Mindfulness :
Mindfulness, or conscious attention, is
the antidote for the two obstacles of
drowsiness and agitation. We need to
train the mind to be aware of the state
that it's in. Whether we experience
drowsiness or agitation we should
gradually train the mind to be aware of
itself. We have to be vigilant about what
arises in the mind. Developing this
mindfulness will enable us to dissipate
drowsiness and agitation.
Whenever we forget
to apply these antidotes, as soon as we
become aware that we have forgotten, all
we have to do is simply apply them.
Likewise, when we misuse the remedies, we
do not just overlook the mistake but
right away we should correct it. When we
realise that an antidote has worked, we
should then let go of it and establish
the mind in equanimity.
Right now we are
like new-born babies. Little by little,
we will receive the instructions to grow
up until we become fully mature. At the
moment we are children. Soon we will pass
on to adolescence, closer to the state of
a young adult, until finally we will
become wise old sages...
The 14th Kunzig
Shamar Rinpoche
Samadhi
and shi’nay
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