This afternoon we finish the cycle of four immeasurables by meditating on equanimity. Alan says that this is the grand finale, the indispensable basis for bodhicitta. Equanimity has different meanings in different contexts but in the context of our practice it means the even-heartedness when attending to other people, other sentient beings. As long as we attend to people as objects, some appear agreeable and others disagreeable. The point of this practice is to place ourselves in the position of others, in their shoes, to see things from their perspective. If we do so, it appears that we all act out of a wish to be free from suffering and to find happiness. The motivation is the same, while the behaviour is different. And the difference is the degree to which one is subject to mental afflictions. As we seek to develop this even sense of caring, equanimity arises, and the heart opens equally to all sentient beings. If one can attend to the whole spectrum of beings - from those who seem to come from hell realms to those who act like sources of pure land - this is immeasurable equanimity.
Alan introduces the meditation by explaining that in the preceding practices we were sending out the light of loving kindness and compassionately taking in the suffering of others. In the practice of equanimity we shall combine the two - sending out and taking in - in one practice known in Tibetan as tonglen.
The meditation is on Equanimity.
After the meditation, Alan briefly comments on how the four immeasurables act as remedies when one of them goes astray. So when loving kindness descends into self-centred attachment the remedy is equanimity.
Then we return to Karma Chagme’s text “Naked Awareness” page 28. Alan explains that when the first ground (bhumi) is reached and the ultimate bodhicitta arises it means that the arya bodhisattva has the first unmediated realisation of emptiness. This is the Sutrayana Mahayana interpretation. In Dzogchen (and Mahamudra) view relative bodhicitta is the same but ultimate bodhicitta means the direct realisation of rigpa (i.e. primordial consciousness), not of emptiness. In Dzogchen ultimate bodhicitta is equated with rigpa. When resting in rigpa relative bodhicitta arises, so there is no alternating between relative and ultimate bodhicitta, because they are non-dual.
Further in the text Alan comments on the aspirational and engaged bodhicitta and explains the two lineages of taking the bodhisattva vows. He also points out that while monastic vows are valid for one life only and can be given back, the bodhisattva precepts are taken until enlightenment. However, this also means that by taking them one is in a way “hooked” to the path for all future rebirths, because one has “unfinished business”. Commenting on giving away one’s wealth before taking the precepts, Alan explains that the important thing is to give away all attachments. As an example, he tells the story of Milarepa and his lame goat.
Subsequently, Alan provides a more detailed commentary on the ritual of purification and accumulation of merit described in “Naked Awareness” (page 29). He underlines that the purification of obscurations and the accumulation of merit never ends until one is perfectly enlightened, and therefore the preliminary practices should not be treated as something that can be done and finished with, but have to be practiced continuously.
As a culmination of today’s teachings, Alan guides the group into taking the bodhisattva vows. After that, to conclude, he discusses the trainings and actions of a bodhisattva and he reads the passage from The Advice to a King Sutra. Alan says that we all are kings in our jobs, families etc. and therefore we should remember that the most important thing is to always have the underlying motivation of bodhicitta. If this motivation is present in all our activities, then even the most simple things like taking a walk, resting or making a tea can mean accumulating merit.
Meditation starts at: 12:12
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