Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Christele teaches a hands-on meditation class that builds directly on Geshe-la’s earlier morning talk about motivation. She opens with a Jātaka story of a palm tree’s compassionate vow, illustrating how planting a single thought of altruism creates lasting change, then shifts into three core meditation techniques. She explains analytical meditation as a systematic process of examining misconceptions about permanence, causation, and self, using reasoning and study to reach direct non-conceptual insight. She contrasts this with stabilizing meditation, which develops focus and bliss but cannot transform the mind alone. She covers visualization practice as a way to access Buddha nature by identifying with inner wisdom rather than negative states. The session closes with a guided twenty-minute compassion meditation: beginning with mindfulness on the clarity of mind, moving into contemplation of suffering and kindness of all beings, then radiating golden light of compassion from the heart outward to the entire universe, starting with loved ones and enemies alike, and resolving to free all sentient beings from suffering.
File metadata (for organising)
File: Christele – DB day s3.mp3
UUID: 708fe28a-dd29-45e5-b3b4-a10c34846fa9
Teacher: Christele
Collection: How to Meditate (Christele)
Recorded at: Buddha House Adelaide
Words: ~3,415
Okay. Oh, don’t have the clock. So did you all enjoy Geshe la’s talk? Yeah, I think that was great. Well, I’m just going to start with you had this question about creating the motivation and how hard it is to creating the motivation to actually attain enlightenment for the sake of all sentient beings.
I mean, it’s a pretty big task, and usually I did answer. It’s very interesting what he said. But do you have a feeling that it actually affect your motivation when you do that? Is that also what you wanted to say, that it’s actually that it’s just a thought, you don’t think that you can realize that? Is that also what you meant by Not not not fake.
Not that strong. But but maybe contrived is just a more polite way of saying it. Sometimes, yeah, like, I’m not even really thinking what this means. Okay. But you do create the thought.
And it’s very important. It’s a kid’s story, but it’s a very good story. It’s a Jātaka story and it’s a story of past life of Buddha. And in this story is a palm tree. And he lives next on the shore of a lake.
It’s a very muddy lake and there’s lots of fish living in this lake. And one day there’s a heron, do you think? Is that heron, the bird, who came and said, look, you know, there’s a beautiful lake over there and why don’t you come with me? I can carry you and transport you to this beautiful lake. You’re going to live happily ever after.
And the fish, they go, oh, you know, I’m not too sure. It’s a heron. We should be careful. And the heron said, I can adapt, my motivation. Know, I really want to help you.
So anyway, they decide, okay, let’s go for it. So one by one, the heron takes them. But instead of putting them in the water, he eats them. Of course, the other fish don’t know anything about it. Anyway, and he does eat them under the plum tree which was the Buddha.
The Buddha is very upset and bursts into tears and really, really upset when he sees that. And at this point, he makes a vow that in future life he will seek a way to protect the helpless and the weak. And he plants the determination. He has a thought that he will attain liberation to help all other sentient beings. Anyway, I’m not going to tell you the story, but this is what happened.
And then when he tells the story to some kids after being in Lumbini, he asks them the question, is there a lesson we can learn from this story? One little girl, I mean the other one, some of the kids will answer some questions, some answers, but one little girl said, Yes, the vow you made changed you somehow so you can help us all right now. And this is true. Just planting the thought is going to create big results. And this is what Geshe la was also saying.
So yes, that’s a very good story. I mean everything starts with a thought. Everything we do starts with a thought. Anyway, thought I’d like to share this one with you because that’s one of my favorite books that I read to my kids. Anyway, Geshe la was saying that analytical meditation is very important.
But he was also saying that stabilizing meditation works also with analytical meditation. It helps to calm the mind, to be in the present, also helps to actually single pointedly focus on the object. So that’s when you develop a very refined focus level of awareness with stabilization. So now I’m just going to give you a small summary of analytical meditation. I know that Geshe la did it.
That’s okay with you. I’m still going to go through that. Oh, yeah. That’s right. I changed my plan.
So that’s here. So Analytical meditation. According to the Buddha, our mind is full of misconceptions. That’s what Geshe la was saying about, you know, thinking that things are permanent. What am I saying?
They are impermanent, okay? I got a headache, know, don’t forget that, okay? So now I get confused. Things are impermanent. And that things happen to us without a cause, that we think that things happen to us without a cause, or that happens due to our past action, past karma.
And then we see that our own self and other phenomena have an inherent nature whereas they don’t. That’s what Geshe la was explaining. Analytical meditation helps us to develop a more realistic view about reality. So that’s of inner world but also outer world. It helps us to recognize and cut through the mistaken attitudes and ideas that cause unhappiness and dissatisfaction.
Lama Yeshe said that analytical meditation is an extremely scientific process. We take a topic that we want to develop insight into and we analyze, we deconstruct and arguing with ego’s deluded view. We think about it. And that’s what Geshe la was saying. It’s very important that you listen to some teaching, that you read about the subject, that you argue with yourself and that you come to a conclusion where there’s no doubt about the object.
So the goal is to realize the ultimate nature of the mind. I’m going to review the drawing that I’ve done at during the week, of course. So the first thing, we analyze the object. And we use our feelings, our thoughts, memories, teaching, reading. So all of that is going to help us to analyze the object.
And what’s going to happen is that we’re going to develop conceptual realization of the object. So we’re gonna know more of that. And that might take some time. That might take Yes. You actually realize I mean, depending on which subject you’re going to take.
You know, if you take emptiness, you know, it might take you more than one life. Compassion might be a bit love might be a bit easier to actually realize that. Then this eventually will turn into a non conceptual realization. So it is more a direct realization of the object. And it’s like it’s an intuitive experience or conviction that arise at this point.
So what we do when you’ve got that arising is like, I think you can compare it to the you switch on a light, you know, a dark room you go like, Oh, you know. You use your stabilizing meditation to focus your attention single-pointedly on this non conceptual realization or intuitive experience. What I mean to be able to do that, you need to have some training in training your mind to focus on an object. So you need to have training in in stabilizing meditation. And even to analyze the object, you still need to have a level of being able to focus on the object.
So they work together. And then at this point, when you lose this non conceptual realization or direct experience, you’ve got two options: you stop your meditation or you go back to analyzing the object. And the stronger your concentration will be, the deeper your insight will be. Is that okay? Are there any questions?
Also the more difficult the topic the object you’re going to analyze, the concentration you need. Okay. So, what’s the plan? I’m going to talk briefly about visualization meditation and then we’re going to do I don’t know. What time is it?
Depending on how much time because I really want to do the meditation on compassion, especially after your question that you asked to Geshe la about your enemies and how you can actually have compassion for them or transform them into I mean, love them. That’s more or less your question. Know how to work with your enemies. No? Okay.
Well, we’re going to do that anyway. So how to develop love and compassion? But if we’ve got time, we’re going do a a meditation on the clarity of the mind before. So it’s a mindfulness meditation or placement meditation that uses the mind as the object. So briefly, the visualization meditation.
And also what Geshe la was saying is that the stabilization meditation, you will not attain full enlightenment. What you will attain is, as you say, the bliss. You will have some bliss and you will have a very fine level of concentration. But to actually transform your mind, familiarize your mind with positive attitude and feelings and develop a correct view of the reality, you need analytical meditation. Otherwise, you will not manage to realize emptiness.
Okay. Visualization, meditation. So for this one, use both we’re going to use an idea called meditation and also stabilizing meditation. So this type of meditation is a very powerful way to discover your own Buddha nature. And by doing it, you’re opening yourself to the external Buddha.
A Buddha is an enlightened being who has completely transformed his mind. There’s no more negative energy. There’s no more obscuration, no more affliction. And he’s achieved all realization and he’s become all perfect. And we all have this Buddha nature within us.
It’s just a question of accessing it. So what we do is we put it outside. What we usually do is that we identify with our negative state of mind, you know, I’m depressed, I’m angry, I’m this. And with this type of meditation, we’re going to identify with our innate wisdom and compassion, as I said, with our Buddha nature. And what’s going to happen is that slowly and gradually we’re going to develop these qualities to the point where they’re going to arise spontaneously without any more effort.
It’s not easy but eventually that should happen. Okay? That’s enough for the visualization. It’s just a brief summary of and we’re gonna do the Śākyamūni meditation a bit later at the end of the day. It’s a it’s a pretty powerful one.
Okay. I’m just thinking, yeah. Okay. We’re going do ten minutes on the clarity of the mind, and then we’re going to go straight into an analytical meditation on compassion. Is that okay?
And I’m going to guide you through the seven point posture this time so the posture is conducive to good meditation. Double the seven point posture. If you’re sitting on the floor, you can cross your legs in the Vajra or full lotus position or you can cross your leg on the half lotus position, which is the left foot on the floor under the right leg and the right foot on top of the left thigh. Or you can just simply cross your leg with both feet on the floor. If you’re sitting on a chair, make sure that your feet are flat on the floor, your buttocks to the back of the chair.
Your hands loosely on your lap, the right hand on top of the left hand, palms upward with fingers aligned. The two hands are slightly cupped so that the tips of the thumb meet to form a triangle. Shoulders and arms are relaxed. Your arms are not pressed against the body. Your back is the most important.
It needs to be straight and lightly upright as if you stack the vertebrae like coins in a column. Relax your muscles. If you’re sitting on a chair, make sure that your back doesn’t touch the back of the chair. Your eyes are slightly open allowing some light to come in. Direct your gaze downward.
Do not focus on anything. Relax your jaw and mouth. Your lips are touching. Your teeth are slightly apart. The tip of the tongue should touch the palate behind the upper teeth.
Your neck is bent forward slightly so that the gaze is directed towards the floor in front of you. Your nose is in line with the navel. If during the meditation you notice that you are becoming dull, straighten up. Feel any tension, just relax. Your position, your posture should be firm, stable, and relaxed, expressing a body language of purpose Begin by breathing in deeply through both nostrils, bringing the air down to the stomach, holding it for a moment, and then exhaling slowly and gently through your pursed lips.
Repeat this twice and breathe normally. Observe your breathing without thinking, without conceptualizing. Once your awareness has become become sharp, turn your attention to the clarity of consciousness. Your consciousness or mind is whatever you’re you’re experiencing at the moment. Sensations in your body, thoughts, feelings, perception of sense, and so forth.
Nature of each of these experiences is clarity, without form or color, lack space, pure awareness. Focus your attention on this clear, pure nature of the mind. It might be difficult to find the actual object, which is a clarity. If so, you can meditate on a mental image of clarity. One way to generate such an image is to visualize space.
Imagine lying on a hilltop and staring up at the sky that is completely clear and free of clouds. Concentrate on this vast unobstructed emptiness. Imagine that it goes down and embraces you and your surroundings. Everything becomes empty like space. All this experience, feel that the nature of your mind is that it’s clear empty space.
Thoughts and distractions will arise, but do not react to them. They are clear by nature, without substance. Simply watch them come and go, then return to the awareness of the mind’s clarity. Do not think about anything during this meditation. There is no need to wonder what the mind is.
Simply observe it, its clear nature, which is like infinite empty space. That is sufficient. Be natural. Meditation is simple and natural. It is nothing special.
Special. Now imagine that you are surrounded by a sentient being who are in the form of human being. Your father is seated on your right, your mother on your left. Behind you are all your friends and family members, those you are close to. Imagine that they are reading here.
In front of you are all the sentient beings that you have difficulty with or that you decide, what we call our enemies. Imagine that they’re really here in front of you, Surrounding you in all directions, as far as you can see, are all remaining sentient beings. They are all seated and facing you. And they are also meditating. Now spend some time thinking of the sufferings of sentient beings.
Contemplate the gross level sufferings of sentient beings in the human realm and the other realm of cyclic existence. Existence. This includes the sufferings of the body, illness, injury, torture, death, pain and so on. But also the suffering of the mind, anxiety, depression, grief, anguish. As well as the suffering of the mind’s delusions, anger, pride, attachment, jealousy, rage, hatred, obsession, and so on.
Contemplate also the suffering of being born as an animal or an insect. And if you are familiar with the other realm of cyclic existence, you can also contemplate the suffering of the lower realm, hungry ghost. Contemplate also the general suffering of saṃsāra’s cyclic existence, such as meeting with unpleasant circumstances and people, not encountering people and circumstances, having the things you desire taken away from you, being given things you do not want. Also remember the subtle suffering of simply being born in cyclic existence, that is with the body and mind pervaded by the causes of suffering so that suffering is indeed inevitable. When you contemplate these sufferings of others, remember at the same time the kindness of sentient beings.
That is, how there is nothing good or desirable that you have that did not come to you from the kindness of sentient beings, your food, your clothing, your shelter, your care. All the physical things you have only came to you in dependence upon others. Even the fact that you are alive today is thanks to the kindness of your mother and your family. Your education, and therefore your achievements in life due to your education and skills. You only have this because of the kindness of others who taught you, who helped you, who enabled you to go to school, and so on.
And the kindness of all those sentient beings is something that you have received during infinite lifetime from countless sentient beings. There is not one sentient being who has not been kind to you in many, many lives. Now think all sentient beings, including myself, are suffering tremendously. And because of our ignorance, we are forever seeking happiness in our life, but we are continuously creating the causes of suffering for ourself and others. Each sentient being has been unspeakably kind to me in all my past life.
First, it is important that you generate compassion for yourself. How wonderful it would be if I were free of all suffering for now and forever. May I cause myself to be free of all my suffering. Contemplate these thoughts strongly in your mind. Let your attention to your heart center.
Don’t look at your heart center as if from above, as if you are your eyes. Instead, actually become your heart center. You are in your heart. Now imagine that the compassionate thought you have been contemplating manifest in the form of radiant golden light at your heart center. As you contemplate a thought of compassion toward yourself, your compassion in the form of this radiant golden light floods your heart center and your entire body.
You are completely enveloped, filled, and purified by your compassion. Now now generate compassion for all of the sentient being in the same way? Your father, your mother, your friends and family sitting behind you, your enemies in front of you, and all the sentient beings surrounding space, surrounding you. How wonderful it would be if all sentient beings were free of all suffering for now and forever. May I cause them to be free of all their suffering.
Contemplate this so strongly in your mind. Again, place your attention at your heart center. You are your heart center. Now imagine that your compassionate thought that has manifested in the form of radiant golden light at your heart center radiated outward, encompassing all sentient beings. Imagine this gradually.
First, the light pervades those who are immediately around you, your father, your mother, your friends, your enemies. They expand to pervade your entire community. Then your city, your country, your hemisphere, the entire planet, the entire universe. All sentient beings in all realms of existence anywhere are completely enveloped by the golden radiating light of your compassion. Contemplate this as long as you can with a concentrated mind.
Your concentration begins to wane. You can gradually reabsorb the golden light of your compassion back into your heart. It remains there, the small golden seed, always activated, always alive within you. Make this determination. May all sentient beings be free of every suffering, both gross and subtle, and may I cause them to be free of all suffering from today forward.
Having genuinely generated this thought within you, stop all thinking processes and simply remain concentrated on this determination with a single point of focus, allowing it to absorb into the deeper levels of your mind. Having made this effort to achieve a more compassionate attitude, may I quickly generate all positive qualities of kindness and compassion and remove all negativities and obscurations of self-cherishing from my mind. May I swiftly awaken to the state of supreme enlightenment and lead all sentient beings to that supreme state. Was it okay to go straight from the mindfulness, I mean the concentration one to the analytical meditation? Because I thought that maybe you wanted to wear your you know, that was okay?
Okay. I thought about it after. So I hope that’s okay. We can have a break now anyway. When we do this meditation, because of course, some people might be able to hold the concentration for a longer time, when you do it yourself, you might be able to only for one minute go back to the calm, analyze the object, but it depends.
I was too quick or too long for some people when I moved from one part to the other. Okay. Let’s take coffee and then go ahead at three forty five. My back.