It was wonderful to read the words of Luna Kadampa today in this post from her blog, Kadampa Life.

In this post, she gave her view of how the three Scopes of the Lamrim meditations each bring us closer to a realisation of the non-duality of our experiences – how the appearance of ourselves being separate from other people and things is an illusion.

This non-duality is crucially important, because all our problems and suffering arise from our mistaken view that we and others are inherently existent – that we are separate and different, existing as independent entities. In fact, all phenomena, including ourselves and everything we perceive, completely lack this apparent inherent existence. They are ‘empty’ of inherent existence, and by realising this ‘emptiness’, we can overcome our problems and attain permanent inner peace.

She wrote:

For me, with the meditations on the initial scope, starting with precious human life and death, I see how this current situation I’m in is dependent on many causes and conditions, and once any of these is removed and I die all the appearances of this life will dissolve away like last night’s dream. With some mental space from worldly concerns, I stick my head above the parapets and get a vast view of reality, of the different possible appearances to mind of all my future lives. Like new dreams unfolding – the realms where I may be reborn are not outside the mind, they cannot be found in any geographical location. The main object of refuge or protection from future suffering is then emptiness itself, the only non-deceptive object, as taught to me by Buddha and practised by my fellow Sangha. Also, by observing the law of karma I am focusing on inner cause and effect, the other side of the coin from emptiness, seeing how all my thoughts, actions, and experiences are interconnected, and so taking responsibility for them.

With the meditations on the intermediate scope, the main thing I develop renunciation for is self-grasping ignorance, grasping at inherent existence, as well as attachment to happiness existing outside the mind. With the wish to be completely free, I try to practice the three higher trainings of moral discipline, concentration, and wisdom to cut this root of suffering away. When I have finally stopped grasping at things existing independently of the mind — “that’s got nothing to do with me!” — I will be master of my own reality. I’ll be completely free. Nirvana.

With all the meditations on the great scope or Mahayana, I become closer and closer to other living beings (including animals) by contemplating our interdependence and so on, identifying with them, feeling they are also “me”, closing the chasm ‘twixt self and other. Then with tranquil abiding concentration and the wisdom of superior seeing, I focus on emptiness itself until one very happy day I will have removed all dualistic appearances from my mind permanently and can help everyone all the time.

To do all this, I mix my own mind with the blessings or enlightened mind of my Spiritual Guide, Buddha, which is already free from dualistic appearances and permanently blissful.

Masterful!