The Ninth Karmapa's Ocean of Definitive Meaning by Khenchen Thrangu Rinpoche

Author:Khenchen Thrangu Rinpoche
Language: eng
Format: azw3, pdf
Tags: Body, General, Religion, Buddhism, Rituals & Practice, Mind & Spirit, Meditation, Tibetan
ISBN: 9781559393706
Publisher: Snow Lion Publications
Published: 2011-05-16T02:04:47+00:00

Now, this does not involve inference of any kind. It is not a matter of thinking, "Thoughts must be like this; they must come from here or go to there." It is a matter of direct observation, and that observation must not be impeded by easy assumptions or habitual thinking or attitudes. For example, if you are looking at a thought of anger and you ask yourself the questions, "Where did this anger come from, where is it, where is it going," normally, we would simply say, "Well my anger arose from my conflict with such and such an enemy; as for where it is, it is right here; and as for where it is going, it will go wherever anger goes, where it will be ready to come back any time someone gives me trouble." That is not what we are looking for here. Here we are looking for direct observation of the very stuff or substance of anger, the very nature of the anger itself, to watch and observe where it comes from, where it is, and where it goes. That type of careful scrutiny is what is called here individual examination or individual scrutiny.

The third mental engagement is called shibmor chopa. Shibmor means "in great detail" or "very, very precisely" and chopa is the strongest form of the word that means "to examine, analyze, or scrutinize." So, in your notes make a distinction between the second and the third. Although the difference between them is not clear in the name, there is a very clear difference between them. In the second mental engagement, individual scrutiny, you were mostly looking at objects of mind such as thoughts. Here you turn the same type of scrutiny in on itself, and you look at that which has been looking. You look at that which has been seeking for the existence or nonexistence-or whatever-of the object. So the difference between the second and the third is that in the case of the second you are looking at objects of mind and in the third you are looking at that which experiences objects of mind, at that which is looking, at that which has been performing the scrutiny.

Now, this kind of careful looking at both objects of mind, as in the second engagement, and at mind itself, as in the third, is very important, because sometimes it seems to us as if objects of experience exist and that which experiences exists. So therefore, it is important to scrutinize, to exam inc carefully and thoroughly, both of these. When you look at them, you find that there is nothing there.

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