Question: I am tormented by the lack of time I have to practice because of my work. This makes me angry at work. It is a serious attachment problem, and I would like to know how to work with it.<\/p>\n\n\n\n
Rinpoche: What you described is quite familiar. It is really a matter of the balance of meditation and post-meditation<\/em>.<\/p>\n\n\n\n By meditation I mean sitting down somewhere and drawing attention to the mind.<\/p>\n\n\n\n If we have the aspiration to meditate for a long time and are busy and have other things to do then we get up and go do them while practicing post-meditation. This makes our meditation continuous<\/em>.<\/p>\n\n\n\n Whether we are speaking with someone or working on a particular task, we bring mindfulness<\/em><\/strong> and alertness<\/em><\/strong> to the activity so that our mind is not fluttering here and there in great distraction.<\/p>\n\n\n\n When we are able to bring meditation into post-meditation<\/em> through this practice of mindfulness, work and meditation cease to be contrary.<\/p>\n\n\n\n If we don’t combine meditation and post-meditation, meditation will be one thing and work will be something else, and they will fight with each other. We will feel that we can’t work when we meditate and we can’t meditate when we work.<\/p>\n\n\n\n But, if we bring this practice of alertness<\/strong> and non-distraction<\/strong> of mind into all of our actions, work and meditation will go together<\/em>.<\/p>\n\n\n\n In fact, we will find that meditation and post-meditation begin to stimulate one another<\/em>: the more we practice meditation in our actions, the easier our meditation on the cushion will be.<\/p>\n\n\n\n Then we will be able to easily carry that good meditation experience back into our work.<\/p>\n\n\n\n Meditation and post-meditation will begin to help one another so that we do not have the feeling that we have to flee from work, and working itself will become a way of subduing and overcoming the disturbing emotions, the wildness, dullness, lack of clarity, and instability of mind.<\/p>\n\n\n\n Source: Based on Rinpoche, Khenchen Thrangu. Essentials of Mahamudra: Looking Directly at the Mind<\/em>. Boston: Wisdom Publications, 2014.<\/p>\n\n\n\n As our concentration gets better<\/em> little by little through the power of meditation, we will be able to expand this natural concentration to the rest of our life.<\/p>\n\n\n\n Whether we are walking, sitting, talking to other people, or working we can learn to stop our mind from wandering<\/strong><\/em>.<\/p>\n\n\n\n If we are distracted while working, we can\u2019t do our work properly.<\/p>\n\n\n\n If we can eliminate distractions and develop better mental concentration, our life will automatically be better.<\/p>\n\n\n\n This will improve not only our world, but also our dharma practice.<\/p>\n\n\n\n If we had to depend on other people to modify our state of mind, it might be a very involved process.<\/p>\n\n\n\n Controlling our mind is entirely up to us. This is something we can do ourselves with a little mindfulness<\/em><\/strong> and awareness<\/em><\/strong>. Little by little, as our concentration improves, we can turn our mind inward more easily.<\/p>\n\n\n\n Mindfulness<\/em><\/strong> is having control of our mind and not letting it run out of control.<\/p>\n\n\n\n Alertness<\/em><\/strong> is knowing exactly what we are doing while we are doing it.<\/p>\n\n\n\n Source: Based on Rinpoche, Khenchen Thrangu. Four Foundations of Buddhist Practice<\/em>. Namo Buddha Publications. Kindle Edition.<\/p>\n\n\n\n It is very important to develop mindfulness<\/em> and alertness<\/em> in post-meditation so that when you are working, you are mindful and very aware of what you are doing.<\/p>\n\n\n\n If you are writing a letter, you pay attention to the letter, not letting your mind stray to something else<\/em>.<\/p>\n\n\n\n If you are speaking to someone, you pay attention to that conversation and don’t let your mind wander to something else<\/em>.<\/p>\n\n\n\n That way work does not need to be detrimental to the development of mindfulness and alertness. The mindfulness and alertness that one experiences in meditation and in post-meditation come about through different techniques.<\/p>\n\n\n\n But, they are the same in terms of being mindful and aware. This is the development of shamata<\/em> in post-meditation.<\/p>\n\n\n\n There is also the development of vipashyana<\/em> in post-meditation, which is to look right into the thing itself to see what it is<\/em>.<\/p>\n\n\n\n Whatever one is experiencing<\/em>, whatever one is thinking<\/em>, whatever one is feeling<\/em> one asks, “Where does this come from? Where is it?” This is difficult for a beginner, but as you become more familiar with it, it can be quite helpful.<\/p>\n\n\n\n What do we mean by meditation and post-meditation?<\/p>\n\n\n\n Meditation<\/u><\/em> is when faults such as heaviness and wildness of mind have been cleared away and the mind rests within recognition of mind as it is<\/em><\/strong>.<\/p>\n\n\n\n Post-meditation<\/u><\/em>, or subsequent attainment, is when we have “risen from that\u201d. This does not mean that we get up from our cushion, but rather that our mind shifts and then our mindfulness of fundamental nature is restored. It means that we have recovered what we had before.<\/p>\n\n\n\n It is particularly important to consider how we sustain the meditation and how we come to have post-meditation, because once we have risen from the meditation period, we are particularly prone to becoming completely wild in thought<\/em>. That is the time we need to sustain meditation.<\/p>\n\n\n\n If we learn how to do this, then the meditation can be joined with whatever activity we are doing through the power of mindfulness<\/em><\/strong> and alertness<\/em><\/strong>.<\/p>\n\n\n\n In the tradition of the quintessential instructions it is often said that meditative equipoise<\/em>, or meditation<\/em>, is like space<\/em><\/strong>.<\/p>\n\n\n\n This means that the main practice \u2013 when we recognize just what the mind is \u2013 is like space.<\/p>\n\n\n\n The period of post-meditation is said to be like an illusion<\/em><\/strong>.<\/p>\n\n\n\n This means that whatever work we do between the sessions of meditation appears to be like an illusion.<\/p>\n\n\n\n If worldly activity is joined with the definite knowledge<\/em>, certainty<\/em>, and mindfulness<\/em> of mind as it is that we experienced in meditation, then worldly activity is said to be like an illusion.<\/p>\n\n\n\n Saying meditation is like space emphasizes the aspect of emptiness<\/em>.<\/p>\n\n\n\n Saying that post-meditation is like an illusion emphasizes the factor of appearance<\/em>.<\/p>\n\n\n\n Devotion<\/em> and faith<\/em> are necessary for our experience in meditation to increase.<\/p>\n\n\n\n In the Kagyu Lineage Prayer it is said, \u201cDevotion is the head of meditation.\u201d<\/p>\n\n\n\n If we have a head, then we can see, hear, eat, speak, and so forth. If we do not have a head, we can\u2019t do much of anything.<\/p>\n\n\n\n Similarly, in meditation if we have devotion, our meditation will improve; it will become clearer and more stable.<\/p>\n\n\n\n The power of devotion<\/em> is illustrated in the story of the old woman who had great faith in the Dharma and the Sangha.<\/p>\n\n\n\n The woman\u2019s son was a merchant who went back and forth to India. One time, prior to his departure, the woman said to him, \u201cYou are going to India, the birthplace of Lord Buddha, and the place where many scholars and siddhas lived, taught, and became realized. I want you to bring back a relic for me that can serve as a basis for faith.\u201d<\/p>\n\n\n\n Her son then went to India but forgot all about it. He came back with nothing. When her son was about to go to India again, the old woman said, \u201cThis time you just have to bring something for me. Don\u2019t forget. I really need this.\u201d<\/p>\n\n\n\n Her son went to India, conducted his business, and forgot all about it once again. When he was about to leave a third time, his mother begged him, saying, \u201cThis time please, please bring something for me. If you don\u2019t, I am going to be very sad and will die right in front of your eyes.\u201d<\/p>\n\n\n\n Again he almost forgot, remembering only on the very day when he was to meet his mother. He thought, \u201cOh no! Now what am I going to do? If I don\u2019t bring her something she will die!\u201d<\/p>\n\n\n\n He looked around and saw the remains of a dead dog by the side of the road. It had been there for quite a while, so most of the flesh was gone, leaving just the dried bones. He went over and yanked out a tooth, cleaned it off, and wrapped it up very nicely.<\/p>\n\n\n\n \u201cYou are extremely fortunate,\u201d he told his mother, \u201cI have brought you a tooth of the Buddha himself.\u201d Believing that it was the tooth of the Buddha, the woman supplicated the tooth, made offerings to it, and generated extraordinary faith and devotion. The tooth had no potency or blessing in and of itself.<\/p>\n\n\n\n Nevertheless, there appeared in it what is known as ringsel<\/em> (tiny, pearl-like relics) that spontaneously appear in the body of a powerful guru, in a particularly sacred stupa, or in association with a great lama.<\/p>\n\n\n\n Due to her confidence and faith alone<\/em>, the tooth had received the blessings of the Buddha.<\/p>\n\n\n\n This story indicates the great power of faith. Similarly, if we have faith and devotion toward our root guru, the gurus of the lineage, and the great practitioners, when we practice mahamudra, our meditation will progress more and more.<\/p>\n\n\n\n How do we sustain the meditation that we have developed through exertion<\/em>, mindfulness<\/em>, and alertness<\/em>?<\/p>\n\n\n\n The text doesn\u2019t teach the nature of mind but discusses pointing it out<\/em>, because there is nothing to learn; we simply need to recognize<\/em>.<\/p>\n\n\n\n Pointing out the nature of mind, however, is not enough. We must sustain our meditation on it<\/em> so that what has not yet become clear will become clear, what is shaky will become stable, and whatever good qualities are present will develop further.<\/p>\n\n\n\n It is inconceivably fortunate to have the nature of mind pointed out to us<\/em><\/strong>. Our practice has led to the birth of a profound opportunity within the stream of our being.<\/p>\n\n\n\n If we don\u2019t exert ourselves in sustaining this recognition and realization<\/em>, however, the good qualities we have inherited will decrease and our faults will increase<\/em>.<\/p>\n\n\n\n If we do not sustain the meditative experience<\/em>, we return to the state of an ordinary person<\/em>, and realization will have been meaningless.<\/p>\n\n\n\n Thus, we should feel we have found a precious jewel and take care not to cast it into the mud. This requires exertion<\/em><\/strong>.<\/p>\n\n\n\n The great master Tsangpa Gyare said, \u201cNot nurturing the meditation that has arisen in your mental continuum is like a rich man carried away by a wind illness.\u201d<\/p>\n\n\n\n In the Tibetan medicine there are three different systems that are subject to illness\u2014wind<\/em>, bile<\/em>, and phlegm<\/em>.<\/p>\n\n\n\n In one wind illness, the body\u2019s wind energy becomes completely imbalanced when we don\u2019t get enough to eat. It is ridiculous for a rich person to suffer an illness of malnutrition.<\/p>\n\n\n\n Tsangpa Gyare also says that if we have a precious jewel, we ought to care for it by wrapping it in good quality cloth and handling it properly.<\/p>\n\n\n\n Not to take care of our meditative realization<\/em>\u2014our insight into the mind\u2019s way of being<\/em>\u2014is like allowing a precious jewel to fall into the mud.<\/p>\n\n\n\n This nature of mind has existed within us from the beginning of time, but, until the point of our recognizing it, we were confused<\/em>.<\/p>\n\n\n\n The habits and predispositions established by our confusion are so strong that, even if we recognize the nature of mind, these latencies resurface and our confusion returns.<\/p>\n\n\n\n Therefore, we must meditate again and again<\/em>. The Tibetan word for meditation is gom<\/em>, which means habituation<\/em>.<\/p>\n\n\n\n So, we must habituate to, become familiar with, the nature of mind<\/em>. For our meditation to improve, it is important to hold our mind on the nature of mind<\/strong><\/em>.<\/p>\n\n\n\n Shantideva said that those who wish to protect their minds and practice the Dharma must have three things: mindfulness<\/em>, alertness<\/em>, and attentiveness<\/em>. These are largely similar, but when we analyze them in detail, we can distinguish their different natures and characteristics.<\/p>\n\n\n\n We could say mindfulness<\/u><\/em> (Tib. drenpa<\/em>) means not forgetting<\/em>. In this context it means not forgetting mahamudra<\/em>, not forgetting mind as it is<\/em>.<\/p>\n\n\n\n Alertness<\/u><\/em> (Tib. shezhin) is very closely related to mindfulness. The alertness that we are speaking about is in-the-moment alertness<\/em>, a present, active knowledge that becomes possible by way of mindfulness.<\/p>\n\n\n\n If we have mindfulness, alertness can develop; if our mindfulness declines, alertness is not possible.<\/p>\n\n\n\n When we talk about attentiveness<\/u><\/em> (Tib. bagy\u00f6pa<\/em>), we are evaluating our mind, asking:<\/p>\n\n\n\n (1) Are faults of this sort or that sort arising?<\/p>\n\n\n\n (2) Is samadhi or the stability of meditation declining?<\/p>\n\n\n\n Attentiveness is making sure we don\u2019t get on the wrong track in our meditation.<\/p>\n\n\n\n Mindfulness<\/u><\/em><\/strong> and alertness<\/strong> are important at all times<\/u><\/em>.<\/p>\n\n\n\n The reason for this is very simple: If mindfulness and alertness are present, faults will not arise; if they are absent, faults will arise.<\/p>\n\n\n\n Shantideva compared disturbing emotions to bandits<\/em>. Thieves and murderers will not harm us if we are protected by people who are strong. But if our guardians become lazy, stupid, or weak, burglars will be able to sneak in, harm us, and steal whatever they want.<\/p>\n\n\n\n Shantideva said that it is similar with thoughts and disturbing emotions. As long as we are protected by mindfulness and alertness, thoughts and disturbing emotions cannot take control<\/em>.<\/p>\n\n\n\n But as soon as mindfulness and alertness slacken or are abandoned<\/em>, thoughts and disturbing emotions arise and bring trouble by blocking and covering over whatever good qualities there are.<\/p>\n\n\n\n Therefore, it is important to adhere to mindfulness and alertness at all times<\/u><\/em>.<\/p>\n\n\n\n Attentiveness tames the mind<\/em><\/strong>.<\/em><\/p>\n\n\n\n (1) It subdues the disturbing emotions and keeps us from doing things that cause others to give rise to aggression, envy, pride, and so forth<\/em>.<\/p>\n\n\n\n (2) At the same time attentiveness dispels the joy we take in doing harmful things<\/em>; in other words, it prevents us from seeing attachment and aggression as good characteristics.<\/p>\n\n\n\n (3) Attentiveness lets us see harmful things as faulty<\/em> so we don\u2019t enjoy them.<\/p>\n\n\n\n (4) It is attentiveness that understands why Dharma is beneficial<\/em>.<\/p>\n\n\n\n (5) It enables us to take delight in the Dharma and prevents us from disliking the Dharma<\/em>.<\/p>\n\n\n\n In sum, mindfulness, alertness, and attentiveness enable our meditation practice to develop further and further<\/u><\/em>. Let\u2019s look more closely at mindfulness and alertness.<\/p>\n\n\n\n The text says, \u201cAs for mindfulness, it enables one not to forget the meaning that one is seeking to accomplish.\u201d<\/p>\n\n\n\n Mindfulness keeps our mind on the point we are contemplating in our meditation and maintains clarity within our meditation<\/em>.<\/p>\n\n\n\n The Sutra Requested by the Student Who Had a Jewel upon the Crown of His Head<\/em> points out the different functions of mindfulness.<\/p>\n\n\n\n The first function<\/u><\/em> is that \u201cthrough mindfulness, delusions do not arise.\u201d Because we have become so accustomed to disturbing emotions, and have established such strong predispositions and habits in that direction, disturbing emotions arise quite naturally through the force of these habits. If we can sustain mindfulness, however, disturbing emotions such as desire, hatred, and pride will not have an opportunity to arise<\/u><\/em>.<\/p>\n\n\n\n The second function<\/u><\/em> of mindfulness is that \u201cthrough mindfulness, we do not become involved in harmful activities [Skt. mara].\u201d<\/p>\n\n\n\n These first two functions are related as root and branch: through mindfulness, we protect our mind so that disturbing emotions do not arise; once disturbing emotions do not arise, the activities of body and speech do not go in the direction of harmful action.<\/p>\n\n\n\n Finally, \u201cthrough mindfulness, we do not stray from the correct path.\u201d Mindfulness keeps us on the path that leads to genuine benefit<\/em>.<\/p>\n\n\n\n In this sense, mindfulness can be understood as a doorway. Since mindfulness prevents the mind from going in a non-virtuous direction, the text says, \u201cWe should exert ourselves in genuine mindfulness.\u201d<\/p>\n\n\n\n When we talk about mind in the Buddhist tradition, we often talk about mind and mental factors. A mental factor is \u201cthat which arises from mind.\u201d Mental factors are different types of thoughts, which in Buddhism are subtly distinguished from one another.<\/p>\n\n\n\n Mindfulness<\/u><\/em> is one such mental factor. Its particular aspect is continually recollecting whatever we are trying to pay attention to<\/u><\/em>, whether it is remembering our vows, maintaining a beneficial motivation, or avoiding harmful actions.<\/p>\n\n\n\n In this context, mindfulness allows us to keep the mind on the point of the meditation<\/u><\/em>. If we guard our mind well with mindfulness, it will not wander from this point; we will not sink into dull mental states or develop wild mental states.<\/p>\n\n\n\n When we have understood the dharmata<\/u><\/em> that is the mind\u2019s way of being, the power of mindfulness prevents us from straying from that to something else.<\/p>\n\n\n\n Thus, mindfulness is critical in guarding the realization that comes about as the insight of vipashyana<\/u><\/em>.<\/p>\n\n\n\n Alertness is knowing what\u2019s going on in our mind and examining it closely<\/u><\/em>. Alertness arises in dependence upon mindfulness.<\/p>\n\n\n\n The text says that first we have to establish mindfulness; then this quality of evaluating what\u2019s going on in our mind in the present moment can arise. It monitors the activities of body, speech, and mind, and discerns what to pursue and what to reject.<\/p>\n\n\n\n Alertness is critical for nourishing a healthy state of mind.<\/p>\n\n\n\n In Guide to the Bodhisattva\u2019s Way of Life<\/em>, Shantideva put it very simply, \u201cWhen mindfulness guards the door of your mind, then alertness naturally arises.\u201d<\/p>\n\n\n\n In mahamudra meditation<\/u><\/em>, it is important to rely upon mindfulness and alertness because they sustain our realization of the mind\u2019s way of being and enhance that realization<\/em>.<\/p>\n\n\n\n Since mindfulness and alertness enable us to know precisely what to accept and what to reject, then without them, faults arise.<\/p>\n\n\n\n In Guide to the Bodhisattva\u2019s Way of Life<\/em>, Shantideva said that without alertness, the fruits of listening to the Dharma, reflecting upon its meaning, and meditating upon what we have understood will disappear. Our good qualities will not increase and we will not retain what we have accomplished. It will be a waste of time.<\/p>\n\n\n\n When we have proper mindfulness and alertness, then self-restraint or conscientiousness can arise in the continuum of our mind<\/em>. What exactly is this self-restraint or conscientiousness? It knows when delusion is arising and sounds the alarm, \u201cOh, I think there\u2019s a delusion coming around here.\u201d We can then respond appropriately.<\/p>\n\n\n\n If we sustain mindfulness<\/em>, our meditation, or samadhi, and all good qualities will increase straight away.<\/p>\n\n\n\n If mindfulness declines<\/em>, our meditation and good qualities will also decline.<\/p>\n\n\n\n Therefore, the siddhas of the Kagyu lineage talk about \u201cholding mindfulness.\u201d<\/p>\n\n\n\n Mindfulness is like the shepherd who collects the sheep when they have wandered into a place where fierce animals could devour them. If a sheep wanders into a dangerous place, the shepherd brings it back to a place with water and grass, a place where it will be happy and wants to stay.<\/p>\n\n\n\n In the same way, when the mind strays from meditation, mindfulness brings it back and places it in the relaxation of meditation so that we can enjoy its benefits<\/em>.<\/p>\n\n\n\n Mindfulness is vital to the practices of listening<\/u><\/em>, contemplating<\/u><\/em>, and meditating<\/u><\/em> on the meaning of the Dharma.<\/p>\n\n\n\n Furthermore, mindfulness is important for sustaining meditation<\/u><\/em> because it focuses the mind on a single point and prevents it from becoming distracted.<\/p>\n\n\n\n If we do not have mindfulness<\/em>, we lose sight of the purpose of our meditation; we become confused and get lost.<\/p>\n\n\n\n If we have mindfulness, we can maintain our meditative stabilization<\/u><\/em>; if we do not, our meditative stabilization gets lost. For that reason, it\u2019s important.<\/p>\n\n\n\n Je Drikungpa said, \u201cThe main highway for the buddhas of the three times is mindfulness that is never interrupted.\u201d<\/p>\n\n\n\n How did the buddhas of the past, the buddhas of the present, and the buddhas of the future progress to enlightenment?<\/p>\n\n\n\n In all cases, the great highway on which they travel is the highway of mindfulness. They have a mindfulness that never lapses.<\/p>\n\n\n\n Je Drikungpa continued, \u201cIf you do not know undistracted mindfulness, then you will fall prey to restive tendencies of body and mind.\u201d<\/p>\n\n\n\n If we don\u2019t have mindfulness, we simply won\u2019t attain the fruition that is buddhahood<\/u><\/em>.<\/p>\n\n\n\n By way of review, what do we mean by meditation and post-meditation?<\/p>\n\n\n\n Meditation<\/u><\/em> is when faults such as heaviness and wildness of mind have been cleared away and the mind rests within recognition of mind as it is<\/em>.<\/p>\n\n\n\n Post-meditation<\/u><\/em>, or subsequent attainment<\/em>, is when we have \u201crisen from that.\u201d This does not mean that we get up from our cushion, but rather that our mind shifts and then our mindfulness of fundamental nature is restored. It means that we have recovered what we had before.<\/p>\n\n\n\n It is particularly important to consider how we sustain the meditation and how we come to have post-meditation, because once we have risen from the meditation period, we are particularly prone to becoming completely wild in thought. That is the time we need to sustain meditation. If we learn how to do this, then the meditation can be joined with whatever activity we are doing through the power of mindfulness and alertness<\/em>.<\/p>\n\n\n\n In the tradition of the quintessential instructions it is often said that meditative equipoise, or meditation, is like space.<\/p>\n\n\n\n This means that the main practice\u2014when we recognize just what the mind is\u2014is like space.<\/p>\n\n\n\n The period of post-meditation is said to be like an illusion. This means that whatever work we do between the sessions of meditation appears to be like an illusion.<\/p>\n\n\n\n If worldly activity is joined with the definite knowledge, certainty, and mindfulness of mind as it is that we experienced in meditation, then worldly activity is said to be like an illusion.<\/p>\n\n\n\n Saying meditation is like space emphasizes the aspect of emptiness.<\/p>\n\n\n\n Saying that post-meditation is like an illusion emphasizes the factor of appearance.<\/p>\n\n\n\n When discussing the practice of mahamudra, we classify the stages of a practitioner\u2019s journey somewhat differently than we usually classify these stages.<\/p>\n\n\n\n Ordinarily we talk about the student\u2019s journey from confusion to liberation in terms of the ten bodhisattva levels<\/u><\/em>.<\/p>\n\n\n\n In mahamudra<\/u><\/em>, we speak about Mindfulness and Alertness in Post-Meditation<\/h4>\n\n\n\n
Shamatha and Vipashyana in Post-Meditation<\/strong><\/h4>\n\n\n\n
The Nature of Meditation and Post-Meditation:<\/strong> Space and Illusion (Appearance)<\/strong><\/h4>\n\n\n\n
Devotion<\/h4>\n\n\n\n
The Reason for Maintaining Mahamudra<\/h4>\n\n\n\n
Sustaining Mahamudra Meditation<\/h4>\n\n\n\n
Mindfulness, Alertness, and Attentiveness<\/h4>\n\n\n\n
Mindfulness<\/h4>\n\n\n\n
Alertness<\/h4>\n\n\n\n
Mindfulness as the Root of the Other Characteristics<\/h4>\n\n\n\n
The Nature of Meditation and Post-Meditation<\/h4>\n\n\n\n
The Beginning Level of Mahamudra<\/h4>\n\n\n\n