https://www.lotsawahouse.org/tibetan-masters/mipham/putting-analytical-meditation-into-practice

Putting the Instruction on the Purification of Mental Activity into Practice

by Mipham Rinpoche

Namo guru!

When putting the instruction on the purification of mental activity into practice remain in solitude and adopt conduct that is conducive to concentration. Focus your mind on the difficulty of obtaining the freedoms and advantages and so on as a means to inspire enthusiasm for the meditation. Visualize the Blessed Teacher, King of the Śākyas, on the crown of your head surrounded by the saṅgha of the greater and lesser vehicles. Perform the seven-branch offering (ji nyé su dak…etc.),[1] and make the following prayer with fervent and heartfelt devotion: “Inspire me with your blessings, so that the stages of the practice for purifying mental activity arise in my own mind and the minds of all sentient beings here and now, while I remain upon this very seat!” Generate bodhicitta by thinking, “I will attain the level of perfect enlightenment for the sake of all sentient beings. And it is for this reason that I now meditate on the stages of purifying mental activity.”

Multiplicity

To begin, imagine that someone to whom you feel attached, or the object of your practice, whoever that might be, appears before you. Then consider that they are dissected like a corpse in a charnel ground, beginning at the right eye socket and continuing with the skin, flesh, bones, and internal organs. Consider the smell and other features of each part as it is dissected. Continue the process, mentally dissecting each of the thirty-six impure substances right down to the level of the subtlest particles, and develop a deep understanding of the inherent flaws of the physical body. Then, in the same way, divide the flesh and bones of the body according to their elemental components: solidity as the earth element; warmth as the fire element; breath as the wind element; blood, urine and so on as the water element; and cavities as the space element. These elements with their different characteristics are combined and contained within the body like a mass of poisonous snakes. Direct the eye of your intelligence to the body’s hollowness or mask-like character. The pace and duration of the session are not predetermined; meditate until everything arises clearly in your mind.

The sūtras say that when grains such as rice, barley and corn are placed together in a pile, a skilled person may separate them by identifying what is rice, what is barley and so on; and in the same way, by dividing the constituents of the aggregates and analyzing each one in turn it is possible to understand how they are a multiplicity. First, consider form in the way described. Then, when you have gone through the contemplation once clearly in this way, consider sensations, which are divided into pleasant, painful and neutral. Even pleasant sensations have further subdivisions, according to whether they arise from seeing a pleasant form, hearing a pleasant sound, and so on. Analyze and dissect these sensations according to their multiplicity. Then, afterwards, consider perceptions. There are various forms of perception, including good, bad and neutral, as well as all the various forms of perception classified according to their particular object—be it a pillar, vase, horse, ox, man, woman, or whatever. Develop conviction that the aggregate of perception, too, includes a multiplicity of phenomena, given that there are so many different forms of perception. After this, consider what is known as the aggregate of conditioning factors. Since conditioning factors associated with mind include the various mental events—with the exception of sensation and perception—such as attention and contact, they too are a multiplicity. For example, there are several virtuous mental states, including faith and conscientiousness. There are also several different forms of nonvirtuous mental state, such as lack of faith and lack of conscientiousness, as well as attachment and aversion, and so on. Even within a single mind of attachment or non-attachment there are particularities of object, time and features, so that the subdivisions are beyond limit. Conditioning factors thus consist of a multiplicity of various phenomena. Consider then how there are six types of consciousness, from visual consciousness through to mental consciousness, and how each has its own subdivisions. Visual consciousness, for example, includes the apprehension of blue, the apprehension of yellow, and so on. Analyze clearly how these constitute a multiplicity of different types.

A sūtra says:

Form is like a mass of foam,

Sensations are like bubbles on water,

Perception is like a mirage,

Formations are like a plantain tree,

And consciousness is like an illusion.

So says the Kinsman of the Sun.

When you develop a special certainty that this is how things are, rest in that state without becoming subject to forgetfulness for as long as you can. When the impression fades, rather than seeking to prolong it, turn instead to the contemplation of impermanence.

Impermanence

All entities, once they have come into being, do not remain as they are in the second instant but undergo immediate change. From the very first moment they arise until their final moment of cessation, they are subject to a continuous process of transformation. It does not matter whether something is like lightning, which disappears in a single instant, or the outer world, which endures for an aeon, as long as it is conditioned it will pass through a succession of moments during which it arises and ceases anew. Settle in the understanding that everything is similar to a waterfall or the flame of a lamp. Meditate on how all worlds—environment and inhabitants alike—are formed and ultimately perish, on the passing of the four seasons in the external world, and on the phases of life and changes in circumstances—youth and old age, high and low status, happiness and sorrow—that beings must pass through. Consider your own experience and what you have witnessed and heard concerning others. Meditate in these various ways until you develop clear certainty that all conditioned things resemble flashes of lightning, bubbles on water, or clouds.

Suffering

When the momentum of this notion fades, investigate once more these tainted aggregates, the assemblies of various elements in constant flux, which never remain static even for an instant. Consider how, leaving aside their continuity and the coarser level of appearance, even in each passing moment, experiences of pain constitute the suffering of suffering, whereas moments that seem to have the nature of happiness are still liable to cease at any time and thus, being part of a constantly evolving stream, constitute the suffering of change. No matter whether you experience happiness, suffering or equanimity in the present moment, still, it is as if you had eaten poisonous food: there is not a single moment of experience that will not become a cause of future suffering. It is on the basis of earlier moments that subsequent moments arise; if previous moments were somehow incomplete this would obstruct the arising of their effects. All moments therefore function as causes for future suffering and thus constitute the suffering of conditioning.

Reflect on how the defiled aggregates included within the three realms relate to these three types of suffering until you are certain that the aggregates are the basis for suffering and similar to a pit of fire or filthy swamp. In addition, contemplate the individual sufferings of the six classes of beings, such as the intense heat and cold of the hells, and all the aspects of suffering you have seen or heard about, including the pain you have experienced directly. The sequence and duration of the reflection are not predetermined. You should simply reflect as much as you can on all the various major and minor forms of suffering within existence. Recognise that these different forms of suffering, which are so difficult to bear, will continue to arise, again and again without end, until the noble path is reached. Recognise too that they all emerge from the stream of tainted aggregates that are the basis of grasping. Continue this reflection until a recognition of their inherent faults arises from deep within and you develop certain conviction.

Selflessness

Remain in the state of mind that this certainty induces for as long as it has momentum. Then, when the force of the notion begins to fade, consider these five conditioned aggregates, which, through the certainty that the three investigations carried out so far has elicited, are now understood to be impermanent, multiple and painful by nature. Although we presume that these aggregates constitute a person or a self in relation to which we think, “I am,” they have no such inherently existent self, person or “I” whatsoever. Reflect on this, and consider how you would recognise the absence of a snake in a mottled rope in plain sight, and how the eyes of intelligence may similarly perceive the absence of a self in what are merely aggregates composed of assembled particles and successive moments, labelled as a self only where there is no investigation or analysis.

Generally speaking, selflessness is the most important point to realise. Still, this does not mean that it should be the exclusive focus, since emphasising the three preceding investigations makes it easier to understand the final one; that is to say, the momentum that they bring removes some of the difficulty. Here too, you should meditate until certainty concerning selflessness fades. When other thoughts begin to stir do not fall prey to their influence but carry out the analysis once again, beginning with the multiplicity of the aggregates. Meditate by focusing on each stage in turn and ensuring that you reach a decisive understanding of every point. Sometimes investigate your own aggregates, sometimes analyse the aggregates of others, and sometimes consider conditioned phenomena in general. Practise whichever of these three forms of analysis you prefer.

Dedicate the virtue at the end of the session and then rest in natural ease. If you are practising in multiple sessions, try to keep the wheel of analysis turning without interruption, like wildfire spreading through grass, so that there is no opportunity for other superficial thoughts to intervene. Should you grow mentally tired or fatigued, allow yourself simply to relax without contemplating anything at all. If thoughts stir, think to yourself: “What is the point of trivial preoccupations? I shall steer any movement of mind towards this most appropriate form of mental activity.” By doing so repeatedly you will arrive at a point where deliberate focus effortlessly induces an intensely powerful conviction and allowing the mind to settle during breaks between sessions causes the points of the contemplation to course spontaneously through your mind, bringing great benefit. These stages of meditation based on the sūtras are easy for anyone to understand, irrespective of their level of intelligence. They bring vast benefit without the need for exhaustive reasoning and make it possible, once the practice has become familiar, to realize the key to all dharmas. Thus:

Teaching is not paramount, meditation is.

When meditating don’t teach but learn deeply.

To teach without meditating is to be like a parrot.

Practise, therefore, this analytical meditation.

As requested by Pema Gyaltsen,

Who provided the paper on which to write,

I, Mipham, wrote down concisely

Whatever came to mind during a tea-break.

Maṅgalam.

| Translated by Adam Pearcey, 2021.

Bibliography

Tibetan Text Used

Mi pham rgya mtsho. "sems kyi spyod pa rnam par sbyong ba so sor brtag pa'i dpyad sgom 'khor lo ma/" in: gsung 'bum/_mi pham rgya mtsho. TBRC W23468. 27 vols. paro, bhutan: lama ngodrup and sherab drimey, 1984-1993. http://tbrc.org/link?RID=W23468 Vol. 27: 9–17

Secondary Sources

Dilgo Khyentse, The Collected Works of Dilgo Khyentse: Volume Two. Boston, MA: Shambhala Publications, 2010.

Duckworth, Douglas, S. Jamgön Mipam: His Life and Times. Boston, MA: Shambhala Publications, 2011.

Khenchen Palden Sherab Rinpoche & Khenpo Tsewang Dongyal Rinpoche, Uprooting Clinging: A Commentary on Mipham Rinpoche’s Wheel of Analytic Meditation, Dharma Samudra, 2019

Khenpo Gawang. Your Mind is Your Teacher: Self-Awakening through Contemplative Meditation. Boston, MA: Shambhala Publications, 2013.

Lama Mipham. Calm and Clear. trans. Keith Dowman. Berkeley, CA. Dharma Publishing, 1973

Mipham Rinpoche. "The Wheel of Analytical Meditation That Thoroughly Purifies Mental Activity." trans. Adam Pearcey. Lotsawa House. https://www.lotsawahouse.org/tibetan-masters/mipham/wheel-of-analytical-meditation

I.e., The seven branches from The King of Aspiration Prayers: Samantabhadra’s “Aspiration to Good Actions” (Zangchö Mönlam)  ↩

 John Tan:

The path of dukkha is the path that directly speaks to the heart. 

Since it directly speaks to the heart, it frees the mind from all fantasy views and arbitrary notions. 

Through the door of dukkha, we can develop a deep sense of gratitude and treasure the most simple of things. 

Therefore it is also the direct path towards the wisdom of simplicity, sincerity and gratitude.

🙏🙏🙏

"...The anatta definitely severed many emotional afflictions, for the most part I don't have negative emotions anymore. And either the anatta or the strict shamatha training has resulted in stable shamatha where thoughts have little effect and are diminished by the force of clarity. I'm also able to control them, stopping them for any amount of desired time etc. But I understand that isn't what is important. Can I fully open to whatever arises I would say yes. I understand that every instance of experience is fully appearing to itself as the radiance of clarity, yet timelessly disjointed and unsubstantiated.." - Kyle Dixon, 2013

Soh Wei YuAdmin

William Kong defines residual imprints in terms of emotional issues. Actually as you know, there are not just one but two residual imprints: the afflictive obscuration and the knowledge obscurations. The prior is related of clinging to 'self' while the latter is clinging to 'phenomena'. The antidote is the full realization and actualization of anatman of self [person] and shunyata of phenomena for the two obscurations respectively.

Without thorough twofold emptying, even after anatta, phenomena appears vividly real, arising and ceasing, having substantially existent cause and effect relationship, mind and matter, subtle subject-action-object structures etc.. rather than empty and illusory and free from extremes. When you have known the dharmata or nature of all phenomena and exhausted all phenomena thoroughly, that is omniscience/Buddhahood, as you have known the nature of all knowables and exhausted them [which does not mean a nihilistic state without appearances - https://na01.safelinks.protection.outlook.com/?url=https%3A%2F%2Fawakeningtoreality.blogspot.com%2F...%2Fexhaustion-of&data=04%7C01%7C%7Ccc1e402d14244ba674fc08d976bf63e9%7C84df9e7fe9f640afb435aaaaaaaaaaaa%7C1%7C0%7C637671386647255234%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C1000&sdata=%2BZVeVuvTSFpVsorFwphB46OpsugBBd7D6r%2Ffb5GVU%2F8%3D&reserved=0... ]. So going into MMK is important post-anatta to liberate the subtle cognitive obscurations.

As for liberating the afflictions, traditionally for all traditions even right from Theravada it is the three trainings, samatha and vipasyana together that liberates afflictions. If you lack insight into anatman you cannot liberate afflictions. If you lack training in meditative equipoise or samadhi that is also insufficient.

“The conditions for this subtle identification are not undone until anatta is realized.

Anatta realization is like a massive release of prolonged tension, this is how John put it once at least. Like a tight fist, that has been tight for lifetimes, is suddenly relaxed. There is a great deal of power in the event. The nature of this realization is not often described in traditional settings, I have seen Traga Rinpoche discuss it. Jñāna is very bright and beautiful. That brightness is traditionally the “force” that “burns” the kleśas.

The reservoir of traces and karmic imprints is suddenly purged by this wonderful, violent brightness. After this occurs negative emotions are subdued and for the most part do not manifest anymore. Although this is contingent upon the length of time one maintains that equipoise.” - Kyle Dixon, 2019 

“Only Buddhas rest in prajñā at all times, because they rest in “samati” which is an unfragmented samādhi which directly cognizes the nature of phenomena at all times.

The rest of us do our best to cultivate concentration, dhyāna, which then will lead to samādhi, and after time we will awaken to have the awakened equipoise which comes about due to our samādhi being infused with prajñā. However due to latent obscurations that awakened equipoise will be unstable and our prajñā will be fragmented. The more we access awakened equipoise however, the more karma in the form of kleśa and vāsanā will be burned away, and as a result, the more obscurations will be removed and diminished. The path is precisely eliminating those obscurations, the afflictive obscuration that conceives of a self and the cognitive obscuration that conceives of external objects. Buddhas have completely eliminated these two obscurations and as a result their samādhi is samati, a transcendent state of awakened equipoise beyond the three times.” – Kyle Dixon, 2021

"If you practice effectively and begin to have instances of awakened, nonconceptual equipoise of a yogic direct perception of emptiness, then you will encounter what is called prajñā, which is the transcendent and ecstatic knowledge of emptiness that occurs while in awakened equipoise. Prajñā is forceful and bright and actually involuntarily “burns” away kelśas just by virtue of its nature. As such, if you cultivate awakened equipoise, then each time you establish a samādhi infused with prajñā, more and more kleśas will be exhausted, and with them, the seeds for afflictive states of mind and negative emotions.

You will still be able to have positive emotions, but overall you will actually end up establishing a state of equanimity where you will be pretty even all the time, content and undisturbed.

With that your compassion will naturally increase, because compassion is actually an innate property of the nature of mind.

The prajñā or “wisdom” of suchness/emptiness that knows the actual nature of phenomena, manifests once the knowledge obscuration that misconceives of an inherent identity or "self" in phenomena is exhausted as a result of authentic awakening. The direct realization of an absence of self in persons and phenomena is then the basis of compassion, as noted in the Sangs rgyas gsang ba'i lam rim:

Being empty, it is always devoid of attributes, and free from the clinging to the notion of self. Therefore, the suchness upon seeing this forms the basis for the arising of compassion.

 ...

"Nice explanation. Meido Moore, who is a Rinzai Zen master says the same, he writes:

'From a practice standpoint, the crucial point is contained in the words, "one should just constantly activate correct views in one’s own mind." This has nothing to do with theoretical certainty that defilements are empty and do not bind; it refers to the seamless, sustained upwelling of the unity of samadhi/prajna. Departing from but then returning to this, again and again, describes the post-awakening practice to dissolve jikke.

If one experiences departure from this samadhi, even for a moment, the path is not completed at all. If one does not know what is actually meant by that samadhi, then even with kensho the path is still barely begun in terms of actualization.'

This process, dovetailing the “sudden” and “gradual” is identical for Dzogchen and Mahāmudrā as well." - Kyle Dixon, 2021

 Soh Wei Yu
Admin

Another quote I intended to paste earlier but missed out:
“Prajñā “burns” karma, only when in awakened equipoise. Regular meditation does not.” - Kyle Dixon, 2021
…
“On hand I have this:
The Mahāprajñāpāramitāśāstra states:
Affecting the mind, kleśa and vāsanā can be destroyed only by a wisdom [prajñā], a certain form of omniscience [sarvajñatā].
There is a lesser form of prajñā that is able to eradicate the kleśas, and then a superior form of prajñā that destroys vāsanās. Only buddhas possess the superior form and have therefore dispelled both the kleśas and vāsanās.
The Mahāprajñāpāramitāśāstra continues:
There is no difference between the different destructions of the conflicting emotions [kleśaprahāna]. However, the Tathāgatas, arhats and samyaksaṃbuddhas have entirely and definitively cut all the conflicting emotions [kleśa] and the traces that result from them [vāsanānusaṃdhi]. The śrāvakas and pratyekabuddhas themselves have not yet definitively cut vāsanānusaṃdhi... these vāsanās are not really kleśas. After having cut the kleśas, the śrāvakas and pratyekabuddhas still retain a small part of them: semblances of love (attachment) [rāga], hate (aversion) [dveṣa] and ignorance [moha] still function in their body [kāya], speech [vāc] and mind [manas]: this is what is called vāsanānusaṃdhi. In foolish worldly people [bālapṛthagjana], the vāsanās call forth disadvantages [anartha], whereas among the śrāvakas and pratyekabuddhas they do not. The Buddhas do not have these vāsanānusaṃdhi.” - Kyle Dixon, 2021
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[10:06 am, 12/09/2021] Soh Wei Yu: Wrote yesterday: