Stages of Meditation Read online

  Since things are not produced at all times and in all places, the implication is that they depend on causes and conditions. Within the framework of dependence on causes and conditions, those who aspire to the final fruit of omniscience should generate the causes and conditions—the complete and correct causes and conditions. Besides this, aspirants must be highly motivated in their pursuit. Therefore, it is taught that omniscience depends on causes and conditions.

  As explained in Asanga’s Compendium of Knowledge with reference to effects being generated by their causes and conditions, the conditions are the unwavering condition, the impermanent condition, and the potential condition. What has been said earlier concerns the impermanent condition. When we ask how omniscience can be generated out of consciousness, we are talking about its potential condition. The ability to be aware of objects is an innate quality of consciousness. The very nature of consciousness is that it is clear and aware. It arises in the aspect of the object it apprehends. This attribute of awareness is not something newly created by other factors.

  Now the question is how that awareness can grow and expand to a limitless scope. The ability to be aware of its objects is innate to consciousness, but there are things that impede the mind from opening up to the state of complete knowledge. The next question is how those obstacles come about. We need to consider how such obstacles can be removed. What obstructs consciousness from being aware of its object is the ignorance that is a misconception of true existence, also referred to as the ignorance holding to one extreme, the extreme of reification.

  When we speak of ignorance, what we mean is that the consciousness either lacks some favorable condition, or some adverse condition is obstructing it from being aware of its object. Of the many types of ignorance, ignorance that is a misconception of true existence is the root, the power holder, so to speak. And this ignorance is the chief obstacle. We need to come to the conclusion through analysis that this ignorance is something that can be removed and eliminated. The defects of the mind arise primarily due to ignorance and its latent potential. We need to investigate and determine whether ignorance can be separated from the mind, and whether ignorance can come to an end. Ignorance in this context is not mere stupidity, but the ignorance that is a misconception of true existence. It is a mind that perversely or wrongly misconceives its object. Therefore, by cultivating an unmistaken understanding as its antidote we can eliminate it.

  Both the ignorance that is a misconception of true existence and its antidote depend on causes and conditions. They are alike in that they grow when in contact with favorable conditions and cease to exist when confronted by adverse factors. We may ask, what are the differences between the two? Since the ignorance that is a misconception of true existence is a mind that is wrong with respect to its object, it cannot develop limitlessly. This is because it does not have a valid support. This mind is wrong, or perverse, in the sense that the way it conceives the object is contrary to the actual way the object exists. The mind perceiving selflessness is an antidote, or opponent, to this and is not mistaken with respect to its object. That is to say, it is correct with respect to its object, which means that the way it perceives its object conforms to the way the object actually exists. Because it is not a wrong perception, it has a valid basis of support.

  It was earlier stated that the ignorance that is a misconception of true existence could be brought to an end. This is because the ignorant mind does not have the support of being a valid cognition. On the other hand, the mind that perceives the selfless nature of an object does have the support of being a valid cognition. The ways these two minds perceive objects are in direct contradiction. The mind that perceives the selfless nature of an object is a powerful antidote against that ignorant mind, and therefore the ignorant mind can be overcome. This is analogous to the way in which any aspect of human misery can be reduced when the appropriate measures are applied to counter it. It is in the nature of things that their potential is reduced when confronted by opposing factors.

  The mind that perceives reality is referred to as transcendental awareness and is a positive quality of the mind. It has the support of being a valid cognition. It is in the nature of the mind that when you habituate it with a positive quality it can be developed limitlessly. Unlike the mind, the positive qualities of the body do not have this quality of being able to expand to a limitless extent. This is due simply to the fact that the body is composed of gross elements, and attributes of such gross form do not have the potential to expand limitlessly.

  When we say that the ignorant mind is perverse or wrong, we are talking about the way it misconceives reality. Now the pertinent questions are: What is reality? How is this mind mistaken about reality? And in what way does the mind wrongly apprehend reality? Reality or emptiness of true existence is something that can be established logically. There are sound, or perfect, reasons to prove the emptiness of inherent existence, and we can gain conviction in these reasons. On the other hand, there is no logical way to prove true existence. True existence is what appears to an ordinary, untrained consciousness. But when it comes under logical scrutiny, true existence cannot be found. Even in our everyday life we often find contradictions between the way certain things appear and their actual mode of existence; that is, the way things actually exist is different from the way they appear to exist. This notion can be illustrated quite simply: in worldly affairs, we talk about somebody being let down or disillusioned. Disillusionment arises due to a discrepancy between the way a situation appears to be and the way it actually is.

  Let us examine our situation as human beings. Compared to animals, our minds are immensely more powerful. We have the ability to analyze whether there is a reality beyond the level of appearance, whereas animals only deal with what appears to them. This is very clear, just as different people have different mental capacities. When we closely examine them, many of the minds that are generally understood as valid cognizers are also mistaken in a deeper sense. The way phenomena really exist is other than what appears to such minds. We normally perceive reality or emptiness as existing differently from the way it actually exists. Our perception of impermanent things like mountain ranges and houses does not conform to their actual mode of existence. Some of these things have existed for many centuries, even thousands of years. And our minds perceive them in just that way—as lasting and permanent, impervious to momentary change. Yet when we examine these objects on an atomic level, they disintegrate every moment; they undergo momentary change. Science also describes a similar pattern of change. These objects appear solid, stable, and lasting, but in their true nature, they constantly change, not keeping still even for a moment.

  2. TRAINING THE MIND

  IT IS ESSENTIAL to study and acquire an education. Training the mind is a process of familiarization. In the Buddhist context, familiarization, or meditation, refers to the positive transformation of the mind, that is, to the elimination of its defective qualities and the improvement of its positive qualities. Through meditation we can train our minds in such a way that negative qualities are abandoned and positive qualities are generated and enhanced. In general we talk about two types of meditation: analytical and single-pointed. First, the object of meditation is put through a process of analysis in which one repeatedly attempts to gain familiarity with the subject matter. When the practitioner has gained a good deal of certainty about the object of meditation, the mind is made to concentrate on it without further analysis. The combination of analytical and concentrative meditation is an effective technique to familiarize the mind with the object of meditation, and thus helps to train the mind properly.

  We must recognize the importance of training the mind. It arises from the fundamental fact that each and every one of us innately desires happiness and does not want misery. These are natural human characteristics that don’t have to be created. This desire is not wrong. The question is, how do we achieve these objectives of realizing happiness and re
linquishing misery? The basic purpose of education, for instance, is to gain happiness and avoid misery. Individuals struggle through the process of education so that they can enjoy a successful and meaningful life. With education we can increase happiness and reduce misery. Education takes various forms; nevertheless, all of them are essentially intended to help train and shape the mind. The mind has power over the body and speech, and therefore any training of body and speech must begin with the mind. Put in another way, for any physical or verbal training to take place, there must first be a motivation. The mind sees the advantages of such training and generates interest in it. The purpose of training the mind is to make our lives worthwhile. Through the process of training the mind we learn many new things, and we are also able to detect and identify numerous defects or things that can be removed or corrected. Now the task we face is to discover the means and methods that can enable us to eliminate what is wrong and assemble favorable conditions for transforming our minds. This is crucial. In our everyday life, education helps us to find the necessary and conducive factors that give rise to happiness. In the process, we are also able to abandon the factors that make us miserable. Thus, through education, we aim to make our lives happy and worthwhile.

  When we look at our lives within a social context, education has a vital role to play. How we fare in any given situation depends on the conduct of our body, speech, and mind. Since mind is the chief, a disciplined mind is essential. Happiness or sorrow in life depend on the power or intelligence of the mind. And how these experiences affect our lives also depends on the mind. The conduct of our body, speech, and mind now can also determine our state of being in the future. This in turn depends on the cast of our minds. When we misuse our mental potential, we make mistakes and suffer unpleasant consequences. On the other hand, when the mind’s potential is skillfully harnessed, we derive positive and pleasant results. Our state of mind and how the mind perceives different things greatly affects us. Because of the control they have over their minds, some people are little disturbed by failure or adverse circumstances. This is a clear example of why taming, or training, the mind is so important.

  Having considered the importance of training the mind, we might wonder what the mind is. If you ask them, most people respond by rubbing their heads and then pointing to their brains. This is partly correct, because we are talking specifically about the human mind. The human mind does not have any existence independent of the human body. The consciousness that has a particular relation to the human body is referred to as a human consciousness. And the consciousness that has a particular relation with an animal body is referred to as an animal consciousness. The human mind, or consciousness, we are talking about actually consists of a vast number of minds, some subtle and some coarse. Many of the coarser types are connected to a sense organ like the eye, and many of them are definitely connected to the brain. It is obvious that these external bases, or factors, are essential for a consciousness to arise. But the main cause of any mind is the preceding moment of consciousness, whose nature is clarity and awareness. This is referred to as the immediate condition.

  The Four Hundred Verses by Aryadeva mentions the logical requirement that a root cause of consciousness must have the potential to transform and have a nature of clarity and awareness. Otherwise, consciousness would either never be produced, or it would be produced at all times, which is obviously not acceptable. The impact of an action is left on our mental consciousness, and as a result we can recall the experience after a month or a year, or even after ten years or more. This is what is known as awakening a latent potency. This potency has been passed on through the continuity of consciousness, and when the necessary conditions come into play, the past latent imprint comes to the surface. Thus, we talk about awakening latent imprints from previous lives. However, the mind’s relation to the brain cannot sufficiently describe the subtle aspects of a latent potency. Understanding of this notion of latent potency can help us gain some appreciation for life and the formation and disintegration of the universe. It can also answer certain doubts concerning our human thoughts, superstitions, and other projections of the mind.

  Buddhist philosophy very clearly describes the guidelines and the methods by which it is possible to obtain an omniscient mind, the highest quality of mind representing the full consummation of its potential and power. In order to realize the final fruit of the omniscient mind, we need to train in its complete and correct causes. We must also ensure that we maintain the proper sequence of training. This is why the text states:

  Also from among these causes and conditions, you should cultivate correct and complete causes. If you put the wrong causes into practice, even if you work hard for a long time, the desired goal cannot be achieved. It will be like milking a [cow’s] horn. Likewise, the result will not be produced when all the causes are not put into effect. For example, if the seed or any other cause is missing, then the result, a sprout, and so forth, will not be produced. Therefore, those who desire a particular result should cultivate its complete and unmistaken causes and conditions.

  Besides assembling complete and correct causes, it is essential to train in the right sequence of causes for the mind to expand and become omniscient. For example, in order to prepare a delicious meal, the mere collection of all the necessary ingredients is not enough. We need to know how to assemble the different ingredients like oil, spices, and so forth, in order to achieve the desired flavor.

  If you ask, “What are the causes and conditions of the final fruit of omniscience?” I, who am like a blind man, may not be in a position to explain [by myself], but I shall employ the Buddha’s own words just as he spoke them to his disciples after his enlightenment. He said, “Vajrapani, Lord of Secrets, the transcendental wisdom of omniscience has its root in compassion, and arises from a cause—the altruistic thought, the awakening mind of bodhichitta, and the perfection of skillful means.” Therefore, if you are interested in achieving omniscience, you need to practice these three: compassion, the awakening mind of bodhichitta, and skillful means.

  Here, Kamalashila refers to the words of the Buddha and establishes the correct causes and means to achieve omniscience. He says that anyone interested in omniscience should practice the awakening mind of bodhichitta, which is based on compassion. The practice should be supported by the six perfections, with special emphasis on the union of calm abiding meditation and special insight. Therefore, the aspects of practice known as method and wisdom should be seen as so complementary that they are regarded as inseparable. This also implies that compassion is the root of the Buddha’s doctrine, and that the entire body of teachings contained in both the greater and lesser vehicles is based on compassion.

  3. COMPASSION

  Moved by compassion, Bodhisattvas take the vow to liberate all sentient beings.

  Compassion is essential in the initial stage, in the intermediate stage, and in the final stage of spiritual development. In accordance with this popular teaching, Bodhisattvas, great beings who are strongly motivated and moved by compassion, pledge to attain the state of omniscience for the welfare of all sentient beings. This determination is the awakening mind of bodhichitta, which is an altruistic thought, derived from compassion.

  Then by overcoming their self-centered outlook, they engage eagerly and continuously in the very difficult practices of accumulating merit and insight.

  By the power of generating the awakening mind of bodhichitta, they undergo the Bodhisattvas’ training, which includes developing the six perfections, without questioning how long it will take to fulfill it. As a result they are gradually able to accumulate immense merit and insight without much effort.

  Having entered into this practice, they will certainly complete the collection of merit and insight. Accomplishing the accumulation of merit and insight is like having omniscience itself in the palm of your hand. Therefore, since compassion is the only root of omniscience, you should become familiar with this prac
tice from the very beginning.

  Here the author mentions that compassion is the only root, or foundation, of omniscience. The word “only” stresses that compassion is an essential cause of omniscience, but does not negate other causes and conditions. It emphasizes the point that compassion is a necessary cause because omniscience cannot be achieved without compassion. If compassion alone were sufficient, then the earlier statement about the need to train in compassion, the awakening mind of bodhichitta, and skillful means would be contradicted.

  The Compendium of Perfect Dharma reads, “O Buddha, a Bodhisattva should not train in many practices. If a Bodhisattva properly holds to one Dharma and learns it perfectly, he has all the Buddha’s qualities in the palm of his hand. And, if you ask what that one Dharma is, it is great compassion.”

  Here the Buddha strongly emphasizes the importance of compassion. It is on the basis of compassion that the awakening mind of bodhichitta is generated, and the individual engages in the deeds of a Bodhisattva and so attains enlightenment. The corollary of the thesis is that without compassion, you cannot generate the supreme awakening mind of bodhichitta that cherishes others more than yourself. Without this altruistic attitude it is impossible to practice the Mahayana deeds of Bodhisattvas such as the six perfections. And without following this procedure, you cannot achieve the omniscient state of Buddhahood. This is why compassion is so important.