Stages of Meditation Read online

  Even among Buddhist schools of thought, the interpretation of the meaning of emptiness differs. The interpretation of the Chittamatra School is not acceptable to those who propound the Madhyamika philosophy; likewise, the proponents of the Chittamatra School too have their own logic to refute the Madhyamika viewpoint. We need to develop a broad perspective enabling us to see the wholeness of the Buddhist philosophy rather than its fragments. The views presented by the lower schools should directly or indirectly aid the practitioner in realizing the views of the higher schools. The above passage deals with the selflessness of phenomena as it is presented exclusively by the Madhyamika School. According to this school, every phenomenon is a mere label imputed by the mind. It is not only external existence, but the mind that perceives the various categories of false phenomena that is devoid of true existence. In this way the Madhyamikas assert that all phenomena, external or internal, lack true existence, or do not exist ultimately. When things appear to the mind, they appear to exist truly, but in reality they lack such an identity. There is a discrepancy between the way things appear and the way they exist. Such a discrepancy is unacceptable as the ultimate nature of a phenomenon. Therefore, all phenomena are devoid of true existence.

  Analyze that, just like the mind, the nature of all phenomena, too, is like an illusion. In this way, when the identity of the mind is specifically examined by wisdom, in the ultimate sense it is perceived neither within nor without. It is also not perceived in the absence of both. Neither the mind of the past, nor that of the future, nor that of the present, is perceived. When the mind is born, it comes from nowhere, and when it ceases it goes nowhere because it is inapprehensible, undemonstrable, and non-physical. If you ask, “What is the entity of that which is inapprehensible, undemonstrable, and non-physical?” the Heap of Jewels states: “O Kashyapa, when the mind is thoroughly sought, it cannot be found. What is not found cannot be perceived. And what is not perceived is neither past nor future nor present.” Through such analysis, the beginning of the mind is ultimately not seen, the end of the mind is ultimately not seen, and the middle of the mind is ultimately not seen.

  All phenomena should be understood as lacking an end and a middle, just as the mind does not have an end or a middle. With the knowledge that the mind is without an end or a middle, no identity of the mind is perceived. What is thoroughly realized by the mind, too, is realized as being empty. By realizing that, the very identity, which is established as the aspect of the mind, like the identity of physical form, and so forth, is also ultimately not perceived. In this way, when the person does not ultimately see the identity of all phenomena through wisdom, he will not analyze whether physical form is permanent or impermanent, empty or not empty, contaminated or not contaminated, produced or non-produced, and existent or non-existent. Just as physical form is not examined, similarly feeling, recognition, compositional factors, and consciousness are not examined. When the object does not exist, its characteristics also cannot exist. So how can they be examined?

  The above passage deals with ultimate reality; its meaning is that in the ultimate sense the object of imputation is not findable. In this context we find in the Heart Sutra phrases like: “There is no physical form, no sound, no smell, no taste, and no object of touch.” The mind, too, is not findable in the ultimate sense. Since in the ultimate sense such things are non-existent, there is no point examining whether they are permanent or impermanent. Ultimately all phenomena, including the aggregates and so forth, are devoid of true existence. Within the notion of ultimate reality, things are devoid of true existence. In the same way, suchness, which is an attribute of phenomena, is also devoid of true existence. This is important. Even when we understand that phenomena like physical form and so forth are devoid of true existence, there is a danger of thinking that ultimate reality may have true existence.

  In this way, when the person does not firmly apprehend the entity of a thing as ultimately existing, having investigated it with wisdom, the practitioner engages in non-conceptual single-pointed concentration. And thus the identitylessness of all phenomena is realized.

  The above passage conveys what it means to realize selflessness. The wisdom realizing selflessness must ascertain selflessness; it is not simply a matter of no longer having any misconceptions about the self. For example, the mind conceives of things like physical form in various ways. There is a mind that conceives of physical form as having true existence, another that conceives of it as having the attributes of true existence, yet another that conceives of it with attributes lacking true existence, and again one that conceives of it without assigning it any attributes of true existence or non-true existence. So, the analyzing wisdom must discern the self to be refuted. After refuting that self, its opposite, selflessness, will be actualized.

  Those who do not meditate with wisdom by analyzing the entity of things specifically, but merely meditate on the elimination of mental activity, cannot avert conceptual thoughts and also cannot realize identitylessness because they lack the light of wisdom. If the fire of consciousness that knows phenomena as they are is produced from individual analysis of suchness, then like the fire produced by rubbing wood it will burn the wood of conceptual thought. The Buddha has spoken in this way.

  In order to understand the true nature of things, it is vital that a practitioner use intelligence and wisdom in the process of examination. As the author clearly states, the mere elimination of mental activity does not constitute meditation on suchness. When mentally inactive, an individual may not be misconceiving the self, but he or she also lacks any sense of discerning selflessness; this sheds no light, and so the individual is not free from the fabrications of misconceptions. Therefore, we need to generate sparks of wisdom that enable us to fathom selflessness.

  The Cloud of Jewels also states, “One skilled in discerning the faults engages in the yoga of meditation on emptiness in order to get rid of all conceptual elaborations. Such a person, due to his repeated meditation on emptiness, when he thoroughly searches for the object and the identity of the object, which delights the mind and distracts it, realizes them to be empty. When that very mind is also examined, it is realized to be empty. When the identity of what is realized by this mind is thoroughly sought, this too is realized as empty. Realizing in this way one enters into the yoga of signlessness.” This shows that only those who have engaged in complete analysis can enter into the yoga of signlessness.

  It has been explained very clearly that through mere elimination of mental activity, without examining the identity of things with wisdom, it is not possible to engage in non-conceptual meditation. Thus, concentration is done after the actual identity of things like physical form and so forth has been perfectly analyzed with wisdom, and not by concentrating on physical form and so forth. Concentration is also not done by abiding between this world and the world beyond, because physical forms and so forth are not perceived. It is thus called the non-abiding concentration.

  [Such a practitioner] is then called a meditator of supreme wisdom, because by specifically examining the identity of all things with wisdom he has perceived nothing. This is as stated in the Space Treasure Sutra and the Jewel in the Crown Sutra, and so forth.

  When it is investigated, the perceiving mind is understood to be empty and the objects of the mind are also empty of true existence. A practitioner with such knowledge engages in what is known as the signless yoga. In the ultimate sense, all imputed phenomena, including objects of perception such as physical form, and the perceiving mind are all empty of self-identity. It is important to note that in order to enter into non-conceptual absorption it is crucial to engage in thorough analysis first. When the objects of imputation are sought by discerning wisdom, nothing is findable. The true meaning of understanding selflessness needs to be appreciated in perspective. Mere lack of mental activity does not constitute understanding selflessness. Mere absence of a misconception of self does not imply a knowledge of selflessne
ss. Selflessness is understood by the wisdom that finds that both the perceiving mind and the perceived objects lack any self-identity in the ultimate sense. This knowledge dawns on the practitioner after thorough and discerning scrutiny and analysis.

  In this way, by entering into the suchness of the selflessness of persons and phenomena, you are free from concepts and analysis because there is nothing to be thoroughly examined and observed. You are free from expression, and with single-pointed mental engagement you automatically enter into meditation without exertion. Thus, you very clearly meditate on suchness and abide in it. While abiding in that meditation, the continuity of the mind should not be distracted. When the mind is distracted by external objects due to attachment, and so forth, such distraction should be noted. Quickly pacify the distraction by meditating on the repulsive aspect of such objects and swiftly replace the mind on suchness.

  If the mind appears to be disinclined to do that, reflecting on the advantages of single-pointed concentration, meditate with delight. The disinclination should be pacified by also seeing the defects of distraction.

  If the function of the mind becomes unclear and starts sinking, or when there is a risk of it sinking due to being overpowered by mental torpor or sleep, then as before, quickly attempt to overcome such dullness by focusing the mind on supremely delightful things. Then the object suchness should be held in very tight focus. At times when the mind is observed to be excited or tempted to become distracted by the memory of past events of laughter and play, then as in the earlier cases, pacify the distraction by reflecting on such things as impermanence, and so forth, which will help subdue the mind. Then, again endeavor to engage the mind on suchness without applying counter forces.

  These lines explain the method of meditation on special insight with respect to ultimate reality. The mind that single-pointedly concentrates on suchness sees nothing but vacuity after rejecting the object of to be refuted. Nothing appears to that mind except vacuity. The mind that is absorbed in selflessness discards the basis of all misconceptions. It is therefore referred to as one that is free of concepts and analysis, a single-pointed mind beyond expression. When the mind single-pointedly meditates on suchness, it is described as “absorbed in suchness” and “entering suchness.” When clarity is gained through prolonged practice, the meditation should be continued without distraction. Seeing selflessness but once is not enough; you should make effort to maintain the momentum of understanding. The meditation on special insight is developed by force of analytical wisdom, and by the power of such analysis mental and physical ecstasy will be generated.

  As discussed before in the context of calm abiding meditation, the practitioner should be aware of the interfering forces such as mental excitement and dullness. In the process of analytical meditation, when you lose the clarity of the object, the mind is distracted to other objects. When the sharpness or intensity wanes, dullness has arisen. When these impediments obstruct your meditation, you should apply the necessary antidotes. In this respect Kamalashila clearly states that when the mind is distracted by external objects as a result of desire, you should meditate on repulsive aspects of the object and on impermanence. When the practitioner’s mind, under the sway of mental torpor and sleep, lacks clarity, he or she should meditate on supremely delightful objects such as an image of the Buddha. By applying such antidotes, interfering forces will be pacified and your meditation enhanced.

  If and when the mind spontaneously engages in meditation on suchness, free of sinking and mental agitation, it should be left naturally and your efforts should be relaxed. If effort is applied when the mind is in meditative equipoise, it will distract the mind. But if effort is not applied when the mind becomes dull, it will become like a blind man due to extreme dullness and you will not achieve special insight. So, when the mind becomes dull, apply effort, and when in absorption, effort should be relaxed. When, by meditating on special insight, excessive wisdom is generated and calm abiding is weak, the mind will waver like a butter lamp in the wind and you will not perceive suchness very clearly. Therefore, at that time meditate on calm abiding. When calm abiding meditation becomes excessive, meditate on wisdom.

  Here the author has explained in clear and lucid terms that when the practitioner can single-pointedly place the mind on suchness, free of mental dullness and excitement, he or she should continue the meditation. After analysis by the wisdom understanding suchness, if you can maintain the placement of the mind on suchness, the meditation should be allowed to follow its natural course. When meditation is free of mental agitation and dullness, application of the antidotes will only be counterproductive.

  Until you achieve special insight into suchness, it is vital to maintain a balance between the analytical and concentrative meditations. Through analytical meditation, you will gain an understanding of selflessness. The strength of this knowledge should be complemented by single-pointed concentration. Overanalysis harms concentration, and excessive concentration detracts from analytical wisdom. So practice a harmonious blend of the two types of meditation. Gradually you will attain the union of special insight and calm abiding meditation.

  10. UNIFYING METHOD AND WISDOM

  When both are equally engaged, keep still, effortlessly, so long as there is no physical or mental discomfort. If physical or mental discomfort arises, see the whole world like an illusion, a mirage, a dream, a reflection of the moon in water, and an apparition. And think: “These sentient beings are very troubled in the cycle of existence due to their not understanding such profound knowledge.” Then, generate great compassion and the awakening mind of bodhichitta, thinking: “I shall earnestly endeavor to help them understand suchness.” Take rest. Again, in the same way, engage in a single-pointed concentration on the non-appearance of all phenomena. If the mind is discouraged, then similarly take rest. This is the path of engaging in a union of calm abiding meditation and special insight. It focuses on the image conceptually and non-conceptually.

  Here the text explains how to achieve special insight after having achieved calm abiding. From that point on you can engage in the practice of the union of special insight and calm abiding meditation. In other words, you engage in the practice of both single-pointed meditation and analytical meditation. While practicing these meditations, it is wise not to be overenthusiastic. You should take care of your physical and mental health. The meditation session should not be too long. Before sitting down to meditate you should gather whatever you need to protect your body from extremes of heat and cold. When you become tired from long meditation sessions, you should take a rest from single-pointed meditation and think of all phenomena as like illusions or mirages and so forth. You can also think about compassion for all beings confused in the cycle of existence. With such wholesome thoughts, motivate yourself to help sentient beings to realize the nature of reality.

  Again, take rest and then resume the practice of concentration on the non-appearance of all phenomena, which refers to meditation on selflessness. This is because when you meditate single-pointedly on selflessness, conventional phenomena cease to appear to your mind. If your mind becomes weary as a result of such meditation, you should again take rest. Then once more continue your meditation on the union of special insight and calm abiding, which is also known as focusing on the reflection both conceptually and non-conceptually.

  Thus, through this progress, a yogi should meditate on suchness for an hour, or half a session in the night, or one full session, or for as long as is comfortable. This is the meditative stabilization thoroughly discerning the ultimate, as taught in the Descent into Lanka Sutra.

  Then, if you wish to arise from the concentration, while your legs are still crossed think as follows: “Although ultimately all these phenomena lack identity, conventionally they definitely exist. If this were not the case, how would the relationship between cause and effect, and so forth, prevail? The Buddha has also said,

  Things are produced conventional
ly,

  But ultimately they lack intrinsic identity.

  Sentient beings with a childish attitude exaggerate phenomena, thinking of them as having an intrinsic identity when they lack it. Thus attributing intrinsic existence to those things that lack it confuses their minds, and they wander in the cycle of existence for a long time. For these reasons, I shall endeavor without fail to achieve the omniscient state by accomplishing the unsurpassable accumulations of merit and insight in order to help them realize suchness.”

  Then slowly arise from the cross-legged position and make prostrations to the Buddhas and Bodhisattvas of the ten directions. Make them offerings and sing their praises. And make vast prayers by reciting the Prayer of Noble Conduct, and so forth. Thereafter, engage in conscious efforts to actualize the accumulations of merit and insight by practicing generosity and so forth, which are endowed with the essence of emptiness and great compassion.

  After you have arisen from meditative absorption, make proper dedication prayers. The practitioner should place equal emphasis on generosity and other practices during the post-meditation period. During that time, dependent origination and emptiness must be understood as interchangeable. Emptiness in this context means that things lack their own intrinsic self-identity; it does not mean non-existence. Therefore it does not cause a fall into the extreme of nihilism. One who properly fathoms the Middle Way view of Madhyamika philosophy naturally eliminates both the extremes. The implication is that when you understand the philosophy of emptiness, there is no contradiction in presenting the law of cause and effect on the conventional level. On the contrary, you gain greater certainty of the workings of the law of cause and effect when your knowledge of emptiness becomes more profound. Emptiness does not mean nothingness; it means that things are empty of intrinsic existence. So, during the post-meditation period, the practitioner should accumulate merit, which will complement the practice of insight during the meditation.