Stages of Meditation Read online

  Ultimate reality, or ultimate bodhichitta, is described as extremely clear. It is referred to as “ultimate,” because it is the object of engagement of an ultimate wisdom. It is also called stainless and unwavering. In other words, the wisdom of a superior being in meditative absorption is a wisdom that is a combination of a calmly abiding mind and special insight. Such a combination is achieved by first cultivating calm abiding. Once you gain stability with regard to the object of investigation, you can focus your understanding upon it without being disturbed by the mental laxity and excitement of conceptual thoughts. Such wisdom is referred to as unwavering and is compared to a butter lamp undisturbed by the breeze.

  This ultimate bodhichitta is transcendental and free from all elaborations. The way to achieve this is explained in the following lines:

  This is achieved through constant and respectful familiarity with the yoga of calm abiding meditation and special insight over a long period of time. The Unraveling of the Thought Sutra says, “O Maitreya, you must know that all the virtuous Dharmas of Hearers, Bodhisattvas, or Tathagatas, whether worldly or transcendental, are the fruits of calm abiding meditation and special insight.” Since all kinds of concentrations can be included in these two, all yogis must at all times seek calm abiding meditation and special insight. Again the Unraveling of the Thought Sutra says, “The Buddha has said it must be known that the teachings of various types of concentrations sought by his Hearers, Bodhisattvas, and Tathagatas are all contained in calm abiding meditation and special insight.”

  A calmly abiding mind refers to a state of mind in which your mind abides on the object of your choice and in which the mind is not distracted to external objects other than the object of your mental focus and meditation. Your mind remains stable, focused on the object, and free from laxity and excitement. Such a mind is also referred to as a single-pointed concentration, and through its stability you are able to achieve mental bliss. Special insight refers to gaining special insight into the ultimate reality of the object on which your mind is focused. There are two categories of special insight: mundane and transcendental. There could be different objects according to different categories of special insight, but here special insight refers to the mind that focuses on emptiness.

  Buddha Shakyamuni taught these two practices, calm abiding and special insight, and they are the only methods by which you can achieve all the levels of concentration. Therefore, the text states that since calm abiding and special insight are equally important, you should cultivate both qualities:

  Yogis cannot eliminate mental obscurations merely by familiarizing themselves with calm abiding meditation alone. It will only suppress the disturbing emotions and delusions temporarily. Without the light of wisdom, the latent potential of the disturbing emotions cannot be thoroughly destroyed, and therefore their complete destruction will not be possible. For this reason the Unraveling of the Thought Sutra says, “Concentration can suppress the disturbing emotions properly, and wisdom can thoroughly destroy their latent potential.”

  Merely meditating on calm abiding will not enable you to eliminate obscurations to enlightenment and the disturbing emotions. Even if you achieve calm abiding meditation with reference to emptiness, that alone is not enough to remove the obscurations if it is not supported by the practice of special insight.

  The Unraveling of the Thought Sutra also says,

  Even if you meditate with single-pointed concentration

  You will not destroy the misconception of the self

  And your disturbing emotions will disturb you again;

  This is like Udrak’s single-pointed meditation.

  Calm abiding meditation alone will not be able to remove the afflictive emotions and destroy the misconception of self. Disturbing emotions will arise again and disturb you once more, as happened in the case of the non-Buddhist master called Udrak. He meditated on calm abiding for a long time, in the course of which his hair grew very long. While he was completely absorbed in single-pointed concentration, some of his hair was eaten by rats. As soon as he rose from his meditation and saw that rats had eaten his hair, he became angry and thus his disturbing emotions came back again. Although the disturbing emotions did not arise while he was absorbed in single-pointed meditation, that they returned after he rose from his meditation clearly shows that calm abiding meditation alone does not put an end to the disturbing emotions.

  When the selflessness of phenomena is examined specifically,

  And meditations are performed on the basis of that analysis,

  That is the cause of the resultant liberation;

  No other cause can bring peace.

  So, specifically examining the selflessness of phenomena means that by employing special insight, or discriminative awareness, we can be liberated. We cannot employ any other technique to achieve liberation, or nirvana.

  Also the Bodhisattva Section says, “Those who haven’t heard these various teachings of the Bodhisattva Collection and have also not heard the implemented teaching on Monastic Discipline, who think that single-pointed concentration alone is enough, will fall into the pit of arrogance due to pride. As such, they cannot gain complete release from rebirth, old age, sickness, death, misery, lamentation, suffering, mental unhappiness, and disturbances. Neither do they gain complete liberation from the cycle of the six states of existence, nor from the heaps of suffering mental and physical aggregates. Keeping this in mind, the Tathagata has said that hearing the teachings will help you gain liberation from old age and death.”

  So, you should listen to explanations of the meaning of suchness and then meditate on it, and that will help you to achieve liberation from suffering.

  For these reasons, those who wish to attain the thoroughly purified transcendent wisdom by eliminating all obscurations should meditate on wisdom while remaining in calm abiding meditation.

  6. WISDOM

  ACCORDING TO BUDDHIST tradition, the validity of a philosophical doctrine is determined by logical reasoning. The Buddha very clearly stated:

  Bhikshus and scholars should examine my words

  In the way that a goldsmith tests gold by burning, cutting, and rubbing.

  Only then should my words be accepted,

  Not out of respect for me.

  Therefore, in the process of establishing both external and internal phenomena, we must rely on reasoning. There is no need to rely on scriptural authority alone. What is taught in scriptural texts can be analyzed in the light of reason, and the validity of their contents can be established. The Buddha’s own words are open to examination. One of the most wonderful features of Buddhist culture is that the practitioner has the right to examine the teachings. The words of the teacher can also be examined.

  The Buddhist approach to knowledge is similar to that of modern science. Initially you should not make any definitive statement on a subject of contention, but examine the issue impartially. The result should be determined through analysis, examining the evidence with reason. In general, Buddhism has a high regard for logical reasoning.

  It is important to establish the basis, path, and result. Basis here refers to the fact, or reality, of phenomena. We follow a spiritual path based on that fact and so achieve a result. Spiritual practice is not a mere fabrication of the mind, but something that really exists. If the basis of spiritual practice were a mere figment of the imagination, it would not have the potential to change and transform our minds through the practice of the path. Consequently, liberation and so forth could not be explained as a result.

  The resultant state of a Buddha is endowed with many great qualities. These qualities are produced by cultivating the appropriate causes and conditions and by engaging in the practice of the spiritual path. The ten powers and other attributes of a Buddha are developed in due course because individuals have the potential to produce such qualities. Generally speaking, nothing can be produced without a base, or a fou
ndation. It would be absurd to assert that omniscience is produced from rocks and mountains. It is much more logical to say that engaging in the combined path of skillful means and wisdom on the basis of consciousness can produce omniscience.

  Establishing the base is a very crucial step. It distinguishes what exists from mere mental fabrication. It refers to proper identification of the laws of nature and reality. Therefore, in order to establish the true nature of the base, it is important to be objective.

  There are various interpretations of Buddha’s scriptural teachings by his followers. When a scriptural teaching cannot stand logical analysis, its meaning is interpreted within the context of three criteria: intention, purpose, and contradiction. For instance, if a sutra deals with ultimate reality but under analysis the apparent meaning is found to be faulty, it is interpreted according to the intention and purpose for which it was taught. Similarly, when those aspects of selflessness that are obscure are found to be faulty through examination by inferential logic, there is no need to accept them. These days, the sun and the moon, along with their size, their distance from the earth, and their movements, have become more obvious to us. So if a scriptural text describes such obvious things in ways that contradict our direct valid perception, we no longer accept them as true. In general, Buddhism and science take a similar approach to such things.

  Buddhist teachings are presented within the context of the spiritual base, path, and fruit. The fruit concerns the many great qualities the practitioner manifests when he or she attains Buddhahood. In order to achieve such qualities, you need to produce the right causes and conditions. This process consists of an integrated spiritual practice. It is important to know that each one of us has the potential to develop the ten powers and other wonderful qualities of a Buddha. This potential is innate within the continuity of our consciousness. Generally speaking, nothing can be produced without an appropriate basis or foundation. Just as it would be absurd to state that rocks and mountains can attain omniscience by way of spiritual practice, it is clear that those who possess consciousness can attain omniscience.

  The spiritual basis in this case refers to the intrinsic nature of the mind that has the potential to awaken to the state of full enlightenment. The spiritual path consists of aspects of method and wisdom, which means that a practitioner accumulates merit and insight and so transcends to Buddhahood. Its is essential to understand these fundamentals of Buddhist philosophy. They are not figments of someone’s imagination, but conform to reality. If they were mere imaginary things, no matter how much effort you put in, you would make no progress on the path. You would gain no result and you would not be able to explain how to attain liberation. You should be open-minded and impartial in examining these fundamental principles. If you have preconceived ideas influenced by other philosophical views, you will find it hard to appreciate these principles objectively.

  We should examine and analyze questions and accept those findings that are logical. There may be matters for which Buddhist tradition has an explanation that science has not yet discovered, and so has nothing to say about them. But when we are dealing with scientifically proven facts, we should not be dogmatic about what is stated in our texts. As I said earlier, this text primarily deals with the two truths as the basis, the practice of method and wisdom as the spiritual path, and the attainments of the wisdom and the physical body of an enlightened being as the result.

  Those who wish to attain that transcendent wisdom that is totally free of all obscurations should meditate on wisdom while abiding in single-pointed concentration.

  The Heap of Jewels Sutra says: “Single-pointed concentration is achieved by adhering to moral ethics. With the achievement of single-pointed concentration, you meditate on wisdom. Wisdom helps you to attain a pure pristine awareness. Through pure pristine awareness your moral conduct is perfected.”

  In order to accomplish the purposes of both others and ourselves, all obscurations should be eliminated. Those who intend to realize transcendent wisdom in such a way should initially practice calm abiding meditation. A practitioner who has the ability to analyze phenomena with the wisdom realizing suchness while engaging in calm abiding meditation can generate special insight.

  In terms of practice, the three trainings are presented in a definite sequence. Let me elaborate. The text reads, “Wisdom helps you to attain a pure pristine awareness.” A perfectly transcendent wisdom has the ability to eradicate the obscurations along with their seeds. Wisdom realizing conventional truth, however powerful, does not have that ability. Therefore we can conclude that to do so, it must be a wisdom realizing the ultimate truth. In this context, perfectly transcendental wisdom refers to omniscience. And in order to attain omniscience, obscurations to liberation, or disturbing emotions, and obscurations to knowledge, must be eliminated. Wisdom alone is the direct opponent that enables us to eradicate the two obscurations and their seeds or latent potencies. Neither ethical discipline nor single-pointed concentration can confront them directly. Wisdom here refers to the wisdom derived from meditation, not that derived from listening and contemplation. Therefore, to actualize that special insight realizing ultimate reality, you must first become proficient in calm abiding meditation. Since this single-pointed concentration is a positive thought, subtle mental dullness and excitement must be abandoned. In order to abandon these faults, you must first train in practices of ethical discipline.

  The Meditation on Faith in the Mahayana Sutra says: “O child of noble family, if you do not abide by wisdom, I cannot say how you will have faith in the Mahayana of the Bodhisattvas, or how you will set forth in the Mahayana.”

  This concerns generation of faith, or the conviction that comes with knowledge. Unless the “child of noble family,” or a practitioner, is able to develop the wisdom of special insight, generation of faith based on knowledge is not possible. Of course, a person can have devoted faith, but when he or she develops faith as a result of comprehending ultimate reality, it is supported by reason and knowledge. For instance, true renunciation can be developed when the system of liberation is properly understood. The individual gains certainty that, in general, liberation is possible and is something that can be developed within our stream of consciousness. Such a sense of renunciation definitely has distinctive qualities. Similarly, the strength of our taking refuge improves as we refine our knowledge of emptiness.

  “O child of noble family, you should know that this is because Bodhisattvas’ faith in the Mahayana and setting forth in the Mahayana occurs as a result of contemplating the perfect Dharma and reality with a mind free of distraction.”

  This clearly indicates the need to develop a wisdom examining conventional and ultimate reality single-pointedly in order to enable the practitioner to gain firm conviction and faith in the spiritual basis, path, and result that are taught in the Mahayana system.

  A yogi’s mind will be distracted to various objects if he cultivates only special insight without developing a calmly abiding mind. It will be unstable, like a butter lamp in wind. Since clarity of pristine awareness will be absent, these two [special insight and a calmly abiding mind] should be cultivated equally. Therefore, the Sutra of the Great and Complete Transcendence of Suffering says: “Hearers cannot see Buddha-nature because their single-pointed absorption is stronger and wisdom is weaker.”

  If this is interpreted in terms of the philosophical systems that assert that followers of the paths of Hearers and Solitary Realizers do not realize the selflessness, or emptiness, of phenomena it is said that they do not see Buddha-nature with a wisdom analyzing reality. They only realize the selflessness of persons, not the selflessness of phenomena. This is because their concentration is more powerful than their wisdom. If this is interpreted in terms of the Aryas, or exalted beings, among the Hearers and Solitary Realizers, who are like Mahayana Aryas in realizing emptiness, then the assertion that Hearers are not able to see Buddha-nature means that their realizat
ion of the nature of the contaminated mind is not based on the application of a wide variety of logic and reasoning. This is because their single-pointed concentration is strong and their wisdom is weak.

  “Bodhisattvas can see it, but not clearly, because their wisdom is stronger and their single-pointed concentration is weaker. Whereas Tathagatas can see all, because they possess a calmly abiding mind and special insight to an equal degree.”

  This point is difficult, isn’t it? But we can provide a couple of interpretations. First, I think that the author meant to say here that even though Bodhisattvas have direct apprehension of suchness, they apprehend suchness directly only during meditative absorption, not during the post-meditation period. However, for Buddhas, realization of suchness is total and complete. Therefore, they have direct apprehension of suchness at all times regardless of whether they are meditating or not.

  Second, this verse could mean that even though Bodhisattvas directly apprehend the suchness of the mind, they do not apprehend it clearly. This is due to the latent potency of mental defilements, which they have yet to eliminate. On the other hand, Buddhas are completely and thoroughly free of the slightest defilement and have eliminated their latent potential entirely. Their knowledge of suchness is excellent.

  Due to the power of calm abiding meditation, the mind will not be disturbed by the wind of conceptual thoughts, like a butter lamp undisturbed by the breeze. Special insight eliminates every stain of wrong views, thus you will not be affected by [the views of] others. The Moon Lamp Sutra says: “By the force of calm abiding meditation, the mind will become unwavering, and with special insight it will become like a mountain.” Therefore, maintain a yogic practice of them both.

  This indicates the characteristic, or meaning, of calm abiding meditation and penetrative insight. Calm abiding is a quality of the mind that single-pointedly attends to its object, free of all external and internal distractions. The mind does not focus on any object except the object of its concentration. Since it is free of any mental dullness, the object is apprehended with utmost clarity. Prolonged development of such a single-pointed mind results in the bliss of physical and mental pliancy. And when such a single-pointed concentration is conjoined with bliss, it is characterized as calm abiding meditation. Special insight is a wisdom realizing emptiness conjoined with physical and mental bliss. This bliss is derived from the analytical wisdom, which examines the reality of its object over and over again, based on the bliss of calm abiding meditation. This insight does not remain satisfied with the mere placement of the mind on its object. Whatever the object, whether it concerns conventional or ultimate reality, it is thoroughly examined by analytical wisdom.