, from 'The Third Karmapa's
"'The waves of gross and subtle thoughts
subside in their own place.
The stream of mind rests unmoved in itself.
May we be free from the stains of agitation, stupor, and dullness,
And establish a still ocean of calm abiding'
This prayer describes the ideal state of calm abiding.
In this state all gross and subtle thoughts are naturally pacified,
which is to say that they are temporarily calmed down. When the
mind is free from any disturbing thoughts, it becomes stable and
abides in this state without there being any need for deliberate
effort. In this situation two things can happen. The first is agitation
(Tib. 'jing wa'). This refers to an extroverted state in which the
mind, figuratively speaking, falls into a gaze, in which it is very
fascinated or 'spaced out'. The second consists of two types of
an extremely introverted state of mind, stupor and dullness (Tib.
'mug pa' and 'nyog pa'). These are almost the same, though dullness
is slightly more active, while under the influence of stupor one
easily fall asleep. It is a state of real blankness, while dullness
is a state of extreme cloudiness that can be compared to water polluted
by so much dirt that one cannot see through it."
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SPECIAL INSIGHT, VIPASYANA (vipassana)
Vipashyana is defined as: the correct discernment
of the object of meditation, coupled with single-pointed concentration:
a combination of analytical meditation and calm abiding. To develop
it, we need to learn to analyse the meditation object. But not only
conceptual; it is a more fully understanding the object. Our conceptual
understanding will eventually turn into direct, non-conceptual experience.
As the Buddha said:
"Like fire arises from two pieces of wood rubbed
together, so does analytical wisdom arise from the conceptual
state. And just like the fire increases and burns away all the
wood, analytical wisdom increases and burns away all conceptual
2 Types of analytical meditation are distinguished:
- To transform our attitude. For example, by understanding the
problems and misunderstanding of anger, we can reduce and ultimately
- Analysis of the meditation object to understand and perceive
When doing analytical meditation, never take for
granted the first quick answer that comes up. When you ask "why,
how and when" again regarding your initial answers, you may discover
the "real", underlying answers. Also, the answers should not only
come just from the intellect, also check your feelings and emotions,
as long as you don't get caught up in them..
An example: in death meditation you can think of
death. When you ask, "Will I die?" the immediate answer will be
"Yes", and it seems you are finished. But take some time to check
with yourself if you really live your life consciously in the realisation
that you can die any minute. Asking yourself, "How would it feel
to die right now?" will get you into another level of the mind.
Ask, "How will I die?" and "How will I feel?"
and the simple question about death becomes intensely acute and
Then ask for example, "Why will I die?" and you may answer, "Negative
karma". But rather than giving just the textbook answers, check
how these things feel: "What is negative karma really? How
does negative karma feel? Do I really believe in karma, and do I
act that way?" etc.
Analytical meditation is not just about giving the instant logical
answers from the books, but verifying what your OWN answers are.
For me personally, often the real answers appear to be stowed away
in emotions and is hiding behind the logical straightforward answers.
After doing the analysis in a very slow and calm
way, one should single-pointedly focus on the conclusion made in
the end, without analysis, just "look at the conclusion". This really
works to let your own conclusions "sink in", and make them part
of your understanding and wisdom.
As example using above meditation, you may conclude
that you are really not so sure whether you believe in karma. The
conclusion may well be something like: "I have to check about karma
more" or "I need to check why I oft