Stages of Meditation Read online

  The Buddhas have already achieved all their own goals, but remain in the cycle of existence for as long as there are sentient beings. This is because they possess great compassion. They also do not enter the immensely blissful abode of nirvana like the Hearers. Considering the interests of sentient beings first, they abandon the peaceful abode of nirvana as if it were a burning iron house. Therefore, great compassion alone is the unavoidable cause of the non-abiding nirvana of the Buddha.

  Compassion is highly commended in many treatises, and its importance cannot be overemphasized. Chandrakirti paid rich tribute to compassion, saying that it was essential in the initial, intermediate, and final stages of the path to enlightenment.

  Initially, the awakening mind of bodhichitta is generated with compassion as the root, or basis. Practice of the six perfections and so forth is essential if a Bodhisattva is to attain the final goal. In the intermediate stage, compassion is equally relevant. Even after enlightenment, it is compassion that induces the Buddhas not to abide in the blissful state of complacent nirvana. It is the Compassion motivating force enabling the Buddhas to enter non-abiding nirvana and actualize the Truth Body, which represents fulfillment of your own purpose, and the Form Body, which represents fulfillment of the needs of others. Thus, by the power of compassion, Buddhas serve the interests of sentient beings without interruption for as long as space exists. This shows that the awakening mind of bodhichitta remains crucial even after achieving the final destination. Kamalashila’s reference to another treatise by Chandrakirti supports the validity of this thesis and also has the advantage of helping to persuade his audience.

  Generally, in the Buddhist tradition, philosophical views do not have to be proved by scriptural authority alone. In fact, individuals must rely primarily on logic and reasoning to gain faith and conviction in the philosophy. Objects of knowledge can be broadly classified as obvious phenomena, partially concealed phenomena, and completely concealed phenomena. There is no need to use logic to prove the existence of obvious phenomena. We can experience and understand them directly and thus ascertain their existence. Since partially concealed phenomena cannot be ascertained through direct experience, they need to be established by applying logic. The object of analysis is then understood by inferential cognition based on experience. Several lines of reasoning may be necessary to achieve the purpose. People whose understanding is of an initial level of development cannot possibly examine completely concealed phenomena through the science of logic. Such phenomena can hardly be established in relation to our experience either. This is where we have to rely on valid scriptural authority.

  The reliability, or authority, of scriptural teachings needs to be established first. Likewise, the validity, or credibility, of the teacher who gave such teachings must be proven. Scriptural authority must be able to withstand a three-tier analysis—that teachings concerning obvious phenomena are not contradicted by direct apprehension; that teachings concerning partially obscure phenomena are not contradicted by inferential cognition; and that its teachings concerning very obscure phenomena are not contradicted by inferential cognition based on faith. The validity of such scriptural authority in turn should be tested by logical reasoning.

  As it is taught that the teachings are true, or valid, in relation to the main meaning, or the chief goal, their validity concerning other goals can be understood by inference. Our chief goal is the state of definite goodness (nirvana and omniscience), while favorable rebirth as a human being or god is an ordinary goal. So when teachings that propound the process for realizing definite goodness are not found to be faulty under logical examination, it is simply not possible for them to be faulty with regard to the ordinary goal. It is a matter of common sense that when something is true with respect to the difficult aspects of a question, its being true concerning simple matters is beyond doubt.

  Furthermore, the teacher who gave these teachings was an honorable and dependable person. He gained his realization through the power of his practice of compassion. Because he possessed great compassion, he was truly motivated to benefit all sentient beings. By the force of great compassion, he gave the teachings in order to demonstrate the course of the path that helped him to eliminate the obstacles and transcend to the state of highest perfection. The Buddha taught in the light of his own experience, and since he had direct realization of ultimate reality he was extremely proficient in revealing the truth. His service was unconditional and tireless, and he was prepared to work in the interest of sentient beings for eons irrespective of the nature of the task involved. Understanding and reflecting on these points should help us gain conviction in the validity of his teachings.

  For these reasons, it is said to be wise to cite certain textual teachings to substantiate a thesis or a practice. Such a process has a great purpose—it dispels numerous unwarranted doubts and instills new insights.

  4. DEVELOPING EQUANIMITY, THE ROOT OF LOVING-KINDNESS

  COMPASSION IS ONE of the major causes for realizing the state of omniscience. It is important at the beginning of the practice, during the practice, and even after realizing the results of our spiritual endeavor. Now the question is: How should we meditate on it?

  The way to meditate on compassion will be taught from the outset. Begin the practice by meditating on equanimity. Try to actualize impartiality toward all sentient beings by eliminating attachment and hatred.

  Compassion is a mind that focuses on the sentient beings that are miserable and wishes them to be free from suffering. Compassion can be of three types, depending on the aspect of wisdom that accompanies it. These three are: compassion focused on sentient beings, compassion focused on phenomena, and compassion focused on the unapprehendable. All three are the same in being minds that earnestly desire sentient beings to be free from their misery. They are distinguished not in terms of their aspect, but in terms of their object of focus, because all three have the same aspect of wishing sentient beings to be separated from suffering. Compassion focused on sentient beings is so-called because it focuses merely on sentient beings without specifying their characteristics of being impermanent or empty of inherent existence. Compassion focused on phenomena refers to that compassion which not only focuses on sentient beings, but also focuses on sentient beings characterized by impermanence. Likewise, compassion focused on the unapprehendable refers to that compassion which focuses on sentient beings characterized by the unapprehendable, or their lack of inherent existence.

  When we look at it from another angle, the merit of generating a kind thought is obvious. This is true whether you believe in a particular religion or not. A person’s general goodness is in direct correlation to the force, or quality, of the kind thoughts he or she generates. A kind person finds a lot of admirers, and they feel close to such a person. We can observe this phenomenon even among animals. Animals exhibit great joy and delight when they see people who are kind to them. And they enjoy being around such persons. Conversely, people who are aggressive and hold evil designs are regarded with suspicion even by animals and birds. Animals and birds run away when they hear their voices or even their footsteps. Therefore, a kind motivation or a kind heart is an extremely valuable quality.

  People who possess compassion are amiable to all and their pleasing nature attracts friends everywhere. It is easy to observe the attraction of their compassionate motivation when we notice even strangers taking delight in their company. Let us take some simple examples that clearly illustrate the meaning of kindness. For instance, when someone smiles, it creates joy in other people’s hearts without costing anything. Unless we are peaceful and joyful at heart, we will have no guarantee of winning friends, even if we possess great wealth. When we are competitive and aggressive, it is hard to gain much substantial benefit even if we lavish wealth on others. On the other hand those who are sincerely interested in helping others have peace and joy at heart. They create an atmosphere of harmony around them. Thus it should be clear that a ki
nd heart and a helpful attitude are the very foundation of happiness, both for others and ourselves for now and forever.

  The positive qualities produced by helpful intentions are widely recognized as worthwhile and desirable. All the major religions of the world teach their followers to become good people, to practice patience, and to develop an interest in helping others. There is unanimity concerning the positive value attached to these fundamental principles. In Buddhism particularly, since its doctrine is based on compassion, a great deal of emphasis is placed on this practice.

  So, what is the Buddhist technique for meditating on compassion? On the one hand we need to develop loving-kindness toward suffering beings, and secondly we must identify the nature of suffering. Maintaining awareness of these two points, and focusing your mind on the infinite number of beings, you will be able to generate a strong wish that all of them gain freedom from suffering and its causes. You should begin the process by attempting to develop loving-kindness toward beings who are in misery. For this purpose, meditation on equanimity is taught.

  If we examine the state of our ordinary minds, we may see how they segregate sentient beings into three groups—those to whom we feel close, those for whom we feel aversion, and those toward whom we are indifferent. We regard certain beings as close friends and relatives. We hold others at a distance, with the thought that they have harmed us, our friends, relatives, and possessions in the past, that they do it now, and will do the same thing in the future. With thoughts like these, we generate aversion toward those beings. Under such circumstances, even if we talk about cultivating compassion for all beings, in reality, as far as our own purposes are concerned, our compassion toward others is one sided and superficial. Therefore, in order to generate true compassion for all beings, we must first develop an attitude of equanimity, an impartial thought that views all sentient beings equally.

  It is also important to recognize that, although we feel close to our friends and relatives and are generally kind to them, this particular kindness springs from attachment and grasping. A selfish motive is behind our apparent kindness. We are biased, thinking that this person has benefited me in this way or that person related to me in that way. So when we use the term “kindness” in everyday terms, we refer to something that would more accurately be called attachment.

  What do we mean when we speak of a truly compassionate kindness? Compassion is essentially concern for others’ welfare—their happiness and their suffering. Others wish to avoid misery as much as we do. So a compassionate person feels concerned when others are miserable and develops a positive intention to free them from it. As ordinary beings, our feeling of closeness to our friends and relatives is little more than an expression of clinging desire. It needs to be tempered, not enhanced. It is important not to confuse attachment and compassion. In some texts, the term “attachment” is used to denote compassion. Though attachment shares some similarity with compassion, it is produced in dependence on the misconception of true existence. Compassion, on the other hand, does not necessarily depend on the misconception of true existence. A compassionate thought is motivated by a wish to help release beings from their misery.

  Broadly there are two major techniques for developing equanimity. According to the first, we think about the uncertainty of relationships, and about impermanence, and suffering, and come to see the futility of clinging to some people and hating others. According to the second technique, seeing that all beings are the same in terms of wishing to gain happiness and to be free of suffering, we try to develop an impartial attitude toward all beings. The root text briefly summarizes this second method for developing equanimity:

  All sentient beings desire happiness and do not desire misery. Think deeply about how, in this beginningless cycle of existence, there is not one sentient being who has not been my friend and relative hundreds of times. Therefore, since there is no ground for being attached to some and hating others, I shall develop a mind of equanimity toward all sentient beings. Begin the meditation on equanimity by thinking of a neutral person, and then consider people who are friends and foes.

  All sentient beings are exactly the same in that every one desires happiness and seeks to avoid misery. We are not isolated entities disconnected from each other. The happiness and suffering of other beings affect us. This mutual relation is obvious. Sentient beings have been kind and have benefited us directly and indirectly throughout beginningless time. These beings are intrinsically the same as us in their pursuit of happiness and effort to avoid suffering. Thus, it is essentially logical for us to train in cultivating an impartial attitude wishing for the happiness of all beings.

  In order to actualize a state of mind that regards everyone equally, at times it can be more effective to meditate on particular individuals. Visualize three individuals: one who has done us harm in this life, our enemy; one who has benefited us directly, our friend; and one who has neither harmed nor benefited us, a stranger.

  When we examine the mind’s usual automatic response, we note that regarding the enemy, the mind thinks, “This is my foe.” It becomes irritated and resentful or hateful. Thinking about the friend, the mind feels relaxed and comfortable. Toward the stranger, there is neither irritation nor feelings of delight. The next step is to look for the reasons for these types of responses. The reasons are in fact superficial and based on narrow, self-serving attitudes. We are attached to friends and relatives because of the temporary benefit they have brought us in this life. We hate our enemies because of some harm they have inflicted on us. People are not our friends from birth, but become so due to circumstances. Neither were our enemies born hostile. Such relationships are not at all reliable. In the course of our lives, our best friend today can turn out to be our worst enemy tomorrow. And a much-hated enemy can change into our most trusted friend. Moreover, if we talk about our many lives in the past, the unreliability of this relationship is all the more apparent. For these reasons, our animosity toward enemies and attachment toward friends merely exhibits a narrow-minded attitude that can only see some temporary and fleeting advantage. On the contrary, when we view things from a broader perspective with more farsightedness, equanimity will dawn in our minds, enabling us to see the futility of hostility and clinging desire.

  When, through prolonged meditation, we are able to equalize our feelings toward those three individuals—the friend, foe, and stranger—gradually extend the scope of the meditation to our neighbors, our fellow citizens, and our compatriots. Eventually, we extend the meditation to include all the beings in the world. Starting with specific individuals is an effective way to develop perfect equanimity. If we initially meditate on a vast number of beings, our practice of equanimity may appear to be fairly sound, but when we are confronted by specific individuals we will realize how little ground we have gained. For this reason the technique of gradually expanding the scope of our meditation is praised and recommended by many masters of the past.

  Let us consider the concept of the beginningless cycle of existence. It may be described on one level as a continual cyclic process from one instant to the next under the influence of disturbing emotions and karma. This situation has its causes, but the causes are not permanent. If the causes were permanent, the result would have to be permanent. Neither is the cycle of existence a product of the intention of Ishvara, whom some believe to be the creator. So what is the cycle of existence? It comes into existence sharing the essential nature of its causes. The two root causes for being born in the cycle of existence are karma and disturbing emotions, with the latter dominating. The ignorance that is a misconception of true existence is the most serious among the three principal disturbing emotions. Ignorance that is a misconception of true existence is not something imported from elsewhere, but is a creation of consciousness.

  The natural thing to do is to investigate whether consciousness exists or not. It may be difficult to come to any definite conclusions, and we may have to limit ours
elves to saying it exists in the nature of things. However, the ignorance that is at the root of all the other disturbing emotions and that is a cause for birth in the cycle of existence comes into existence at the same instant as consciousness. And consciousness has no beginning. If we were to assert that consciousness does have a beginning, numerous fallacies would ensue. If, for example, we accept an inanimate physical entity as consciousness’s starting point, by implication we are accepting results from inappropriate causes.

  In normal cause and effect relations, both cause and effect are of the same category. When we observe the cause and effect relations of physical objects, the result maintains intrinsically the same nature as its cause. Consciousness too follows a similar pattern. Every moment of consciousness produces a subsequent result of the same category, that is, another moment of consciousness. For these reasons, Buddhist scriptural texts expound the notion of beginningless mind and the beginningless existence of sentient beings. Thus, the cycle of existence is said to have no beginning.

  The text mentions that in the course of being born in this beginningless cycle of existence, sentient beings have been our relatives countless times. Here we need to recall and reflect on the kindness of sentient beings. Every one of them has benefited us directly or indirectly. The kindness and benefit rendered by our friends and relatives of this life are quite obvious. Even strangers are of immense value as a basis for accumulating merit. Loving-kindness and compassion are cultivated in relation to the infinite number of sentient beings by remembering their kindness to us.