In Tibetan Buddha Dharma, ordinary mind (sem) is the discursive, dualistic mental activity that clings to a false sense of self, while rigpa is pure awareness—the natural, luminous state of mind beyond duality. Meditation methods such as shamatha, vipashyana, tonglen, and emptiness practices are used to dissolve the illusion of self and reveal rigpa.
Ordinary Mind vs. Rigpa
- Ordinary mind (sem): The everyday mental chatter—thoughts, emotions, and dualistic perceptions. It grasps at subject-object distinctions and fuels attachment and aversion.
- Rigpa: Pure awareness, described in Dzogchen as the mind’s natural state—spontaneous, luminous, and free from conceptual elaboration. Rigpa transcends ordinary mind and is the basis for liberation.
- Ignorance (ma rigpa): The opposite of rigpa, where awareness is obscured by grasping at illusions, especially the illusion of self.
- Nature of mind: Often explained as inseparable clarity and emptiness, like a sky—vast, open, and unstained by passing clouds of thought.
Meditation Methods to Dissolve the Illusion of Self
- Shamatha: “Calm abiding” meditation stabilizes attention, quiets discursive thought, and creates space to observe the mind without clinging.
- Vipashyana: Insight meditation analyzes the nature of phenomena, revealing the emptiness of self and all appearances.
- Tonglen: Compassion practice of “sending and taking”—breathing in others’ suffering and breathing out relief—dissolves ego-centeredness.
- Emptiness meditation: Contemplating the lack of inherent existence in self and phenomena, leading to direct realization of śūnyatā.
- Dzogchen and Mahamudra practices: Dzogchen – Direct recognition of rigpa, resting in awareness itself rather than manipulating thoughts. Mahamudra – direct yogic experience through mindful awareness (letting fall the layers of delusion).
- Morning contemplation: Reflecting daily on the illusion of self as a way to integrate insight into ordinary life.
Some points to consider
- Conceptual vs. experiential: Intellectual understanding of “no-self” is not enough; realization requires direct meditative experience.
- Risk of nihilism: Misinterpreting emptiness as “nothing exists” can lead to despair. Tibetan teachers emphasize compassion and interdependence to balance insight.
- Gradual training: Ordinary mind resists letting go of the self. Practices like shamatha prepare the ground for deeper insight into rigpa.
Step-by-step emptiness meditation methods used across Tibetan traditions
Tibetan Buddha Dharma teaches emptiness meditation through progressive stages: starting with calm abiding, analyzing the self and phenomena, recognizing interdependence, and finally resting in non-conceptual awareness. Each tradition (Gelug, Kagyu, Nyingma, Sakya) emphasizes slightly different methods, but the steps converge on realizing that both mind and self are empty of inherent existence.
Step-by-Step Emptiness Meditation Methods
- Shamatha (Calm Abiding): Begin by stabilizing the mind with single-pointed focus (often on the breath or a visualized object). This creates the mental clarity needed for deeper insight.
- Vipashyana (Insight): Once concentration is stable, analyze the nature of thoughts, sensations, and the “self.” Ask: Where is the self? Is it in the body, mind, or elsewhere?
- Analysis of Dependent Origination: Contemplate how all phenomena arise in dependence on causes and conditions. This shows that nothing exists independently or permanently.
- Progressive Stages of Emptiness: Tibetan masters like Khenpo Tsultrim Gyamtso Rinpoche outline stages:
- Emptiness of self (no independent “I”)
- Emptiness of phenomena (no inherent existence in objects)
- Emptiness of emptiness (even emptiness itself is not a “thing”)
- Resting in Non-Conceptual Awareness: After analysis, let go of conceptual thought and rest in direct awareness. This is emphasized in Dzogchen and Mahāmudrā traditions.
- Integration into Daily Life: Apply the insight of emptiness to everyday experiences—seeing anger, desire, and fear as empty appearances, which loosens attachment and aversion.
Tradition-Specific Nuances
- Gelug: Strong emphasis on logical analysis and Madhyamaka philosophy. Practitioners use reasoning to dismantle the illusion of inherent existence.
- Kagyu: Mahāmudrā focuses on direct experience of mind’s nature, blending analysis with resting in awareness.
- Nyingma: Dzogchen emphasizes immediate recognition of rigpa (pure awareness), introduction of mind. A foundation in preliminaries for preparing mind through Ngondro practices.
- Sakya: Uses Lamdré (“Path and Fruit”) teachings, integrating emptiness with tantric visualization practices.
Key consider points (repetition plants seeds of awareness as go)
- Risk of nihilism: Misunderstanding emptiness as “nothing exists” can lead to despair. Teachers stress that emptiness means interdependence, not nonexistence.
- Conceptual vs. experiential: Intellectual analysis must be balanced with meditation; otherwise, emptiness remains abstract.
- Gradual training: Beginners often need years of shamatha before vipashyana can be stable and transformative.
(to be continued…)
IN THE INTERESTS OF TRUE EMPATHY! 