Stages of Meditation Page 8

  7. COMMON PREREQUISITES FOR MEDITATING ON CALM ABIDING AND SPECIAL INSIGHT

  HOW SHOULD CALM abiding meditation and special insight be practiced together?

  Initially the yogi should seek the prerequisites that can assist him in actualizing calm abiding meditation and special insight quickly and easily.

  It is clear that practitioners need to rely on these prerequisites in order to gain spiritual realizations.

  The prerequisites necessary for the development of calm abiding meditation are: to live in a conducive environment, to limit your desires and practice contentment, not being involved in too many activities, maintaining pure moral ethics, and fully eliminating attachment and all other kinds of conceptual thoughts.

  Kamalashila next explains what a conducive, or favorable, environment means.

  A conducive environment should be known by these five characteristics: providing easy access to food and clothes, being free of evil beings and enemies, being free from disease, containing good friends who maintain moral ethics and who share similar views, and being visited by few people in the daytime and with little noise at night.

  Limiting your desires refers to not being excessively attached to many or good clothes, such as religious robes, and so forth. The practice of contentment means always being satisfied with any little thing, like inferior religious robes, and so forth. Not being involved in many activities refers to giving up ordinary activities like business, avoiding too close association with householders and monks, and totally abandoning the practice of medicine and astrology.

  Association in this context refers to gathering and gossiping on and on without any purpose. For those who are able to meditate with much concentration, the practices of medicine and astrology become impediments. Therefore, unless there are special reasons to do otherwise, practitioners are instructed to avoid these worldly pursuits.

  Even in the case of the statement that a transgression of the Hearers’ vows cannot be restored, if there is regret and an awareness of the intention not to repeat it, and an awareness of the lack of a true identity of the mind that performed the action, or familiarity with the lack of a true identity of all phenomena, that person’s morality can be said to be pure. This should be understood from the Sutra on the Elimination of Ajatashatru’s Regret. You should overcome your regret and make special effort in meditation.

  The two types of moral ethics refer to the vows of individual liberation and the Bodhisattva’s vow. It could also mean the vows of ordained people and the vows of lay people.

  The following passage deals with the futility of desire and the need to distance yourself from mundane activities. To this end it is important to discard all types of misconceptions.

  Being mindful of the various defects of attachment in this life and future lives helps eliminate misconceptions in this regard. Some common features of both beautiful and ugly things in the cycle of existence are that they are all unstable and subject to disintegration. It is beyond doubt that you will be separated from all of these things without delay. So, meditate on why you should be so excessively attached to these things and then discard all misconceptions.

  What are the prerequisites of special insight? They are relying on holy persons, seriously seeking extensive instruction, and proper contemplation.

  In this context, contemplation concerns meditation on both conventional and ultimate realities. Now the text explains the characteristics of a spiritual guide.

  What type of holy person should you rely upon? One who has heard many [teachings], who expresses himself clearly, who is endowed with compassion and able to withstand hardship.

  Clear expression means skillful speech, but without compassion it does not go very far. When compassion is missing, even great learning is of little use. For a teacher to be productive and effective in the process of teaching, compassion, or a kind heart, is explained here as the most crucial quality. There are other defects in teaching, for example being tired of explaining to the students. So being tolerant and patient in the face of such difficulties is also important.

  What is meant by seriously seeking extensive instruction? This is to listen seriously with respect to the definitive and interpretable meaning of the twelve branches of the Buddha’s teachings. The Unraveling of the Thought Sutra says: “Not listening to superior beings’ teachings as you wish is an obstacle to special insight.” The same sutra says, “Special insight arises from its cause, correct view, which in turn arises from listening and contemplation.” The Questions of Narayana Sutra says, “Through the experience of listening [to teachings] you gain wisdom, and with wisdom disturbing emotions are thoroughly pacified.”

  The above passage very clearly and succinctly explains the advantages of acquiring a vast knowledge by way of listening and contemplation. This specifically refers to the value of a rich and versatile knowledge of the scriptural teachings.

  What is meant by proper contemplation? It is properly establishing the definitive and interpretable sutras. When Bodhisattvas are free of doubt, they can meditate single-pointedly. Otherwise, if doubt and indecision beset them, they will be like a man at a crossroads uncertain of which path to follow.

  Whatever you have heard, it is extremely important to ascertain its meaning by means of contemplation. Otherwise, you will be like an indecisive person at a crossroads. Indecision and doubt naturally impede your proficiency in teaching and explaining the subject to students.

  In the above passage, the text refers to definitive and interpretable sutras. What is meant by definitive and interpretable teachings? What are the definitive and interpretable sutras? This is one of the crucial concerns of Buddhist philosophy. Popularly, the Buddha is said to have given three rounds of teachings, which are known as the three Turnings of the Wheel of Dharma. The first round presented the Four Noble Truths. The exposition of the Four Noble Truths formed the framework and foundation of Buddhism. The four truths are the truth of suffering, the truth of the origin of suffering, true paths, and true cessations.

  In the second Turning of the Wheel of Dharma, the Buddha dealt exclusively and exhaustively with the Noble Truth of cessation. There are indications that the perfection of wisdom scriptures originated from this teaching. Since there were individuals who could not comprehend the notion of selflessness as taught during the second Turning of the Wheel, and since it was possible that some people might develop wrong views in relation to this teaching, during the third Turning of the Wheel, the discourse on selflessness was clarified in the context of three different phenomena: imputed phenomena, dependent phenomena, and thoroughly established phenomena. Imputed phenomena are said to be selfless because they do not have an intrinsic identity. Dependent phenomena are said to be selfless because they lack the identity of being self-produced, and the thoroughly established phenomena are said to be selfless because they lack any ultimate identity.

  However, certain sutras taught during the third Turning of the Wheel, such as the Tathagata Essence Sutra, explained the clear light of the subjective mind in addition to the clear light of the object, or the emptiness that had been flawlessly explained during the second Turning of the Wheel. The nature of mind was dealt with in greater detail. Since the fourth Noble Truth, the truth of the path, was more explicitly and profoundly expounded, this naturally established a link to understanding the teachings on tantra.

  The Buddha gave his teachings with the sole purpose of benefiting those who listened to them. He employed skillful means to achieve this goal, giving teachings on the greater and lesser vehicles in the context of people’s greater or lesser mental scope. The various philosophical tenets were taught to suit varying degrees of intelligence. Consequently, there are four Buddhist schools of thought. Broadly speaking, some schools contend that during the first sermon the Buddha taught only the sixteen attributes of the Four Noble Truths. They assert that there were no teachings on emptiness, but only on the selflessness of
persons.

  Some of the scriptures containing the Buddha’s teachings cannot be accepted literally. This is why we need to categorize them as definitive and interpretable teachings. The definitions of these terms also vary according to different schools of thought. The Chittamatra School defines definitive teachings as those whose meaning can be accepted literally, and interpretable teachings as those whose meaning cannot be accepted literally. The Svatantrika Madhyamika School defines definitive scriptures as those teachings that have ultimate truth as their direct and principal topic of discussion, and that can be accepted literally. Teachings of the Buddha other than these belong among the interpretable scriptures.

  In order to ascertain the ultimate truth, subtle emptiness, we must follow the sutras and commentaries that flawlessly expound the subject. To this end we must understand the scriptural texts in their proper sequence and according to whether they are definitive or require interpretation. This may not initially be very simple. But, if we follow the great beings who have pointed out which scriptures are definitive and which interpretable, and search for emptiness by studying these sutras and the commentaries to them, we will be able to realize the view of emptiness. Thus, Kamalashila stresses the importance of studying both definitive and interpretable sutras.

  The text here deals with the common prerequisites of calm abiding meditation and special insight.

  Yogis should at all times avoid fish, meat, and so forth, should eat with moderation, and avoid foods that are not conducive to health.

  Meditators need to be physically healthy. Therefore, proper diet is essential. On the other hand, their minds should be clear and strong and this will also contribute to physical health. For these reasons, it is recommended that they give up eating fish, meat, garlic, onions, etc. Appropriate food should be eaten in moderation, for indigestion can cause havoc with meditation. What’s more, those who overeat can hardly stay awake.

  Thus, Bodhisattvas who have assembled all the prerequisites for calm abiding meditation and special insight should enter into meditation.

  There are other practices such as not sleeping during the first and the last periods of the night. While sleeping during the middle part of the night, cultivate mindfulness and maintain a proper posture. If a vegetarian diet does not result in protein deficiency, it is a wholesome way of living. Even if you cannot be a strict vegetarian, at least moderating the amount of meat you eat is beneficial. Within the southern schools of Buddhism eating meat is not strictly prohibited, but the meat of certain animals, such as those that are not cloven-hoofed or those that have been slaughtered specifically for your consumption, is forbidden. This means that meat bought casually in the market is acceptable.

  Such meat that may be eaten is referred to as “pure meat” and is distinguished by three qualifications: that you have not seen the animal being killed for you to eat, that you have not received any information in this connection, and that you have no doubt that the animal has not been killed for your consumption. In general, Mahayana Buddhist schools also do not prohibit the eating of meat. However, certain scriptures, such as the Descent into Lanka Sutra, strictly prohibit eating meat at all times, whereas other scriptures, like the Essence of Madhyamaka by Acharya Bhavaviveka, seem to permit it. Thus, some Mahayana texts concerning the perfection of wisdom prohibit eating meat, while others do not. The three lower classes of tantra strictly prohibit the eating of meat, whereas the highest class permits it. Certain ritual practices within this class of tantra require the five kinds of meat and five kinds of nectar. The general standard, therefore, is that meat openly available in the market may be eaten, but we are prohibited from killing animals for our own consumption.

  As explained earlier, interested practitioners who enjoy the necessary facilities and freedom from interference should fulfill the preparatory practices before beginning calm abiding meditation.

  When meditating, the yogi should first complete all the preparatory practices. He should go to the toilet and in a pleasant location free of disturbing noise he should think, “I will deliver all sentient beings to the state of enlightenment.” Then he should manifest great compassion, the thought wishing to liberate all sentient beings, and pay homage to all the Buddhas and Bodhisattvas in the ten directions by touching the five limbs of his body to the ground.

  Invoke a merit-field by visualizing Buddhas and Bodhisattvas in the space in front of you and make prayers. This is an exclusively sutric practice. When the invocation is done in relation to tantra, you generate the commitment being and merge the wisdom being with it. When you make prostrations, tradition recommends that you do so by touching your five limbs—your sites for forehead, two palms, and two knees—to the ground. The important thing is that it should be done properly and with delight. It is unwholesome to perform prostrations either as a mere formality or under coercion.

  Representations of the Buddha’s Body, Speech, and Mind can be arranged physically on an altar or can be visualized in the space in front of you. Offerings should be made according to your means. If you are fortunate and wealthy, well and good. But if you do not have the means to obtain many images of the Buddha, there is no need to acquire them improperly. Statues and thangkas acquired by fraud and deceit, instead of bringing virtue, bring only negative consequences.

  If you are a solitary monk in retreat in the mountains, too many religious images will only tempt thieves to no great purpose. In the past, great saints like Milarepa possessed high realizations but no such images. Milarepa lived in an empty cave. There is a story that one night a thief entered his cave, searching for something to steal. Mila laughed and asked him, “What are you looking for? When I cannot find anything in the daytime, what do you expect to find at night?” Thus, we should remember that spiritual realizations are developed within, and that external objects are not of much consequence.

  There are people who in the name of religious practice struggle hard to erect an elaborate and costly altar. Loaded with images it becomes part of their household furniture and ceases to be of much significance or purpose. So, if you can obtain representations of the Buddha’s Body, Speech, and Mind in an acceptable manner, you should have a statue of Shakyamuni Buddha, the founder of Buddhism. To represent his speech, you can set up a copy of the Perfection of Wisdom Sutra as the main text together with a copy of the Avatamsaka Sutra, which deals with the deeds of Bodhisattvas. Next to them you can place those things which represent the mind of the Buddhas.

  If you cannot obtain these things, don’t worry about it. But if you can, they should be arranged in a proper way. In the center should be a painting, statue, or similar image of Buddha Shakyamuni. Around him should be representations of meditational deities in both peaceful and wrathful aspects, and representations of the Buddha’s eight great immediate disciples. If, on the other hand, these images are arranged according to their monetary value, the quality of the material from which they are made, or whether they are new or antique, then you are making a serious mistake. To do so would reveal that you viewed these holy images as nothing more than material possessions.

  So, with understanding of its meaning and purpose, arrange your altar in the proper order. Make prostrations and arrange offerings before the holy objects. You should be careful about what you offer. If you offer what are called “pure materials,” you can accumulate immense virtue. Conversely, if the materials are “impure,” then instead of gaining virtue you are liable to face negative consequences. “Impure materials” refers to things acquired by the five wrong livelihoods, such as flattery, deceit, and so forth. This is of particular concern for ordained people.

  When people treat scriptures and statues or photos of Buddhas as commercial items and do business with them for personal gain, it is wrong livelihood. It is certainly unwholesome and has serious negative consequences. On the other hand, when people work to publish scriptural texts, make statues, and so forth, in order to propagate the Buddha’s doctrin
e, it is a different matter. In such cases, when individuals are motivated to help those in need of such religious support, they are engaged in wholesome activities. We must, therefore, realize the importance of offering pure materials. There is a widespread tradition among Tibetans of offering bowls of water and butter lamps. This, too, should be done respectfully and in a proper manner.

  The practice of making offerings is followed by confession, rejoicing, requesting teachings, beseeching the Buddhas not to enter parinirvana, and dedication. Together, these steps are known as the seven-branch practice. Highly realized beings engage in such valuable practices in their quest to accumulate vast merit.

  He should place an image of the Buddhas and Bodhisattvas, such as a painting, in front of him or in some other place. He should make as many offerings and praises as he can. He should confess his misdeeds and rejoice in the merit of all other beings.

  The meditator should first perform the seven-branch practices such as prostration, offering, requesting the teachings, and so forth.