Transcending Thoughts

 The second method that Master Sheng Yen describes in dealing with adversity is a method he calls "transcending thoughts" (2013, p.15). What does it mean to transcend thoughts, and how is it different from "contemplating mind"? Master Sheng Yen defines transcending thoughts as "having the attitude of non-attachment to yourself or others" (ibid), which means that there is no particular anchoring to a method, an object or a particular point of reference. This doesn't necessarily mean that one is completely void of thoughts, but rather that one is simply not being lead by thoughts. And note also how Master Sheng Yen describes this approach more as an attitude than a method. When I read it in this way, I have more of a way of seeing things that is not caught up in methods themselves, but is more interested in the spirit of being non-attached. When my attitude is not to get lost in methods themselves (or attach to them), I am able to take a similar non-attached approach to other thoughts and methods as well.
  I don't think that these two methods (contemplating mind and transcending thoughts) are by nature mutually exclusive. For example, having an object of contemplation can be a way of stabilizing the mind and allowing an honest reflection of the mind state. On the other hand, too strong a grip on the method can lead to a controlling or forceful mindset. Yesterday during the meditation group sharing, a participant raised the point that when she is being too focused on the method of watching the breath, she feels a desire to force the breath to arise. This naturally seems to happen when the mindset is to suppress all other thoughts when concentrating on the method. But with the method of transcending thoughts, the opposite approach is emphasized, where one is openly aware without attaching to thoughts. In this way, the mind can recognize the thoughts in a way that sees them in the context of a totality, rather than being absorbed or attached in one thing or another.
  Seeing things clearly, one needs an anchor-- a sense of joy in being present that comes from having a method to practice. But it also requires a sense of leniency to know when one is subconsciously judging themselves while engaging in this sort of practice.

Sheng Yen (2013). Tea Words, Volume II. Elmhurst, NY: Dharma Drum Publications