http://www.speakingtree.in/spiritual-blogs/seekers/self-improvement/grasping-nature-of-mind-the-duality-conundrum
During teachings, Buddhist masters always talk of two of our deadliest enemies; those of grasping (subject) and the grasped (object). These two have been identified as the very causes for keeping us tied to the life-death cycle since beginningless time. Unless we find a reliable and effective way to overcome them, it would be impossible to get out of the complicated labyrinths of samsara.
The mind’s natural tendency is to constantly grasp at objects inside and outside of it and react to them either with aversion or desire. This becomes an addictive process and we seem to get hooked on to it. Worse, it becomes such an ingrained habit that it seems as though we have been born naturally programmed to do so! But, this is so not true. Nothing really exists unless and until the mind establishes its existence. A flower is not a flower until the mind perceives it as one. And so on. There is nothing that we perceive which does not arise in the mind. This perception occurs through our sense bases. From these sense bases we have general knowledge or awareness of objects. Mind, therefore, is awareness. The problem arises when once a perception is made, we tend to further build on this perception and react with either aversion or attachment or through ignorance. This reaction could be either from our conceptual mind or the emotional mind. These three are Relative states of our mind.
Example: We see a flower. Perception establishes it as a flower. Conceptual mind describes the flower (colour, size, shape, smell etc). Finally, the Emotional mind concludes ‘i like it’ or ‘i don’t like it’ or ‘i somewhat like it’.
And so on it goes. Every moment this chattering, restless mind is perceiving and conceptualizing. It incessantly hunts for objects, either outer or inner, one after the other in order to entertain itself. In this process of continuous hunting and feeding itself on objects, it feels as though it is achieving peace and rest. However, this is only an assumption. Instead, in doing so it continually remains disturbed, dissatisfied and frustrated. It leaves itself thirsting for more. It is much like drinking salted water; instead of quenching thirst it creates more.
It is the ego’s job (ego is a product of conceptualized mind) job to keep us busy in this way all the while and in the process ego hides itself. When we do absolutely nothing, as in shamatha meditation, ego’s true colour stands exposed and we are able to get a glimpse of our Absolute mind. This is our true nature. This is our basic human goodness. This gap allows us for some space between thoughts and emotions. This ‘gap’ makes us feel somewhat lonely and we as practitioners ought to really enjoy this loneliness!
Through wisdom and experience gained from meditation we come to know that after the first mistake of perceiving objects to be separate and outside of mind, through the constant process of perception and conception, the second mistake we make is trying to ‘connect’ the mind with perceived objects. Moreover, after making this ‘connection’ we react from the states of aversion or attachment and create negative karma. This leads us astray and is the fundamental cause of remaining in samsara.
The moment we realise that subjects and objects are nothing else but one's own mind, we will stop chasing its own projection. True relaxation and rest dawns and we begin to taste freedom and bliss keeping frustrations and restlessness at bay. Perceiving objects through pure and unconceptualized awareness is what Tibetan Buddhism defines as View; the essence of our practice. View is introduced directly to the student by the master. To make this View an unbroken experience is Meditation. Meditation helps in stabilizing View. Our discipline and diligent practice explains Buddha nature and its realization. And finally, practicing View and Meditation simultaneously moment by moment in daily life situations is Action or Fruition. This approach helps our transformation from ‘can’t do’ to ‘can do’.
Rejoice in your practice, diligent Shramanas!
During teachings, Buddhist masters always talk of two of our deadliest enemies; those of grasping (subject) and the grasped (object). These two have been identified as the very causes for keeping us tied to the life-death cycle since beginningless time. Unless we find a reliable and effective way to overcome them, it would be impossible to get out of the complicated labyrinths of samsara.
The mind’s natural tendency is to constantly grasp at objects inside and outside of it and react to them either with aversion or desire. This becomes an addictive process and we seem to get hooked on to it. Worse, it becomes such an ingrained habit that it seems as though we have been born naturally programmed to do so! But, this is so not true. Nothing really exists unless and until the mind establishes its existence. A flower is not a flower until the mind perceives it as one. And so on. There is nothing that we perceive which does not arise in the mind. This perception occurs through our sense bases. From these sense bases we have general knowledge or awareness of objects. Mind, therefore, is awareness. The problem arises when once a perception is made, we tend to further build on this perception and react with either aversion or attachment or through ignorance. This reaction could be either from our conceptual mind or the emotional mind. These three are Relative states of our mind.
Example: We see a flower. Perception establishes it as a flower. Conceptual mind describes the flower (colour, size, shape, smell etc). Finally, the Emotional mind concludes ‘i like it’ or ‘i don’t like it’ or ‘i somewhat like it’.
And so on it goes. Every moment this chattering, restless mind is perceiving and conceptualizing. It incessantly hunts for objects, either outer or inner, one after the other in order to entertain itself. In this process of continuous hunting and feeding itself on objects, it feels as though it is achieving peace and rest. However, this is only an assumption. Instead, in doing so it continually remains disturbed, dissatisfied and frustrated. It leaves itself thirsting for more. It is much like drinking salted water; instead of quenching thirst it creates more.
It is the ego’s job (ego is a product of conceptualized mind) job to keep us busy in this way all the while and in the process ego hides itself. When we do absolutely nothing, as in shamatha meditation, ego’s true colour stands exposed and we are able to get a glimpse of our Absolute mind. This is our true nature. This is our basic human goodness. This gap allows us for some space between thoughts and emotions. This ‘gap’ makes us feel somewhat lonely and we as practitioners ought to really enjoy this loneliness!
Through wisdom and experience gained from meditation we come to know that after the first mistake of perceiving objects to be separate and outside of mind, through the constant process of perception and conception, the second mistake we make is trying to ‘connect’ the mind with perceived objects. Moreover, after making this ‘connection’ we react from the states of aversion or attachment and create negative karma. This leads us astray and is the fundamental cause of remaining in samsara.
The moment we realise that subjects and objects are nothing else but one's own mind, we will stop chasing its own projection. True relaxation and rest dawns and we begin to taste freedom and bliss keeping frustrations and restlessness at bay. Perceiving objects through pure and unconceptualized awareness is what Tibetan Buddhism defines as View; the essence of our practice. View is introduced directly to the student by the master. To make this View an unbroken experience is Meditation. Meditation helps in stabilizing View. Our discipline and diligent practice explains Buddha nature and its realization. And finally, practicing View and Meditation simultaneously moment by moment in daily life situations is Action or Fruition. This approach helps our transformation from ‘can’t do’ to ‘can do’.
Rejoice in your practice, diligent Shramanas!
