"It occured to me,
monks, to wonder : 'Of what kind of deed of mine is this the fruit ?
Of what deed's ripening am I now of such great accomplishment and
power ?' And then it occured to me : 'It is the fruit of three kind
of deeds of mine, the ripening of three kinds of deeds that I am now
of such great accomplishment and power : deeds of giving, of
self-mastery and of refraining." - Itivuttaka, 22 ; 14-15.
"... by this racking practice of austerities I have not attained any
superhuman distinction in knowledge and vision worthy of the noble ones.
Could there be another path to enlightenment ?" - Madhyamâgama (Majjhima-nikâya), 30.
"The mind becomes motionless like a lamp in a windless place, through the
force of 'śamatha'. Through 'vipaśyanâ' is generated the glow of the true
knowledge due to the revelation of the real nature of knowing Dharma." -
Kamalaśîla : Bhâvanâkrama,
Indian Background of Meditation
The Hindu Yoga
Buddhist Philosophy of Meditation
The Eight Jhânas
Meditation in the Hînayâna
Meditation in the Great Perfection Vehicle
Meditation in Tantra
Non-Gradual Meditation & Dzogchen
Gautama starving himself
Wat UMong, Chiang Mai, Thailand
Meditation or "bhâvana" is a
method to cultivate the inner life,
bringing the potential of
enlightenment to fruition and
producing vast amounts of
merit. It is one of the three
division of the
Eightfold Path as well as one of
the Six Perfections called "concentration". Without the practice of meditation it is
impossible to experience
and hence the radical cognitive transformation sought is intimately
linked with this practice.
In Western philosophy, the Greeks incorporated self-realizing
practices addressing all faculties, but their practice was lost when
Catholicism took over. In India, meditation was a school of
philosophy in its own right. Recently, in the practice of philosophy, we see a return of self-realizing techniques being
incorporated in Western philosophy, although the academia lag behind
and do not yet teach
the philosophy of the practice of philosophy.
Before Siddhârtha Gautama was enlightened and known as
the Buddha, he practiced austerities, starving
himself in a pointless attempt to achieve release from suffering.
"I considered : 'It is not easy to attain that
happiness with a body so excessively emaciated.'" -
The Indian Background of
Siddhârtha Gautama attained
enlightenment while meditating, and so the icon of the seated cross-legged
Buddha is a constant reminder of the close association between the
meditation & enlightenment. However, meditation ("bhâvanâ" or
"cultivation", "making become", "familiarization") is the experiential dimension of all
Indian religions. Buddha did not invent meditation !
The traditional Upaniśads, composed shortly before the time of the
Buddha, point to an upsurge of interest in the inner planes of reality
hylic pluralism), seeking to explain the
relationship between the so-called inner, microcosmic self or "âtman" and
the macrocosmic ground of being ("Brahman"). Interest in the inner
life may go back to the Vedas, composed before 1900
BCE, and, according to some scholars, is suggested by the iconography of
the Indus Valley civilization (ca. 2600 - 1200 BCE), in particular its
mature phase known as the Harappan culture.
During the third millennium BCE, on the basis of indigenous Neolithic
culture, a city-based civilization grew. This Indus Valley Culture was
supported by agriculture, overseas trade & fishing. The mores & beliefs
are largely unknown, although ritual bathing was among them. The numerous
seals found show a form of writing as yet undesciphered.
Male Deity in Yogic
Mohenjo-daro - Steatite (2.65 x 2.7 cm)
According to one cherished interpretation, this square seal depicts a nude male Deity with three faces, seated on a throne in yogic position, wearing seven bangles on both arms and an elaborate
headdress, with his hands resting on his knees. The heels are
pressed together under the groin and the feet project beyond the
edge of the throne. Five symbols of the Indus script appear on
either side of the headdress, made of two outward projecting curved
horns. A single branch with three pipal leaves rises from the middle of
the headdress. The feet of the throne are carved with the hoof of a
Although we know quite a lot about the daily life of the people of the
Indus Valley, focused on urban civilisation at Mohenjo-Daro, Harappa and
elsewhere, little or nothing is certain about their religious practices.
Reading later Yoga or Tantric practices into the available material is
easy, but not convincing.
Around ca. 1200 BCE, the Indus Valley culture began to decline. This coincided with the
arrival, around ca. 1500 BCE, of migrating Indo-Aryan-speaking groups of nomads, pushed out from central Europe
into Central Asia, making their way South & East. Did they find a culture in its
death throes ? Was violence used ? These newcomers were Indo-Europeans tribes of horse-riding warriors,
using the chariot as a weapon of war, calling themselves "ârya",
"cultivated", "hospitable", "elevated", "expansive". Breaching the passes through the
Himalayas to the North-West of present-day India, the Âryans
began a sweep eastwards across the entire subcontinent. This was a gradual
process over several hundred years, involving various tribes.
The Âryans brought with
them a new pantheon in many ways parallel to the Greek, and organized
their society in three strata : priests, warriors & cultivators, the predecessors
of the later class division in "brâhmana", "ksatriya" and "vaisya".
The earliest datable evidence of their religion is a peace treaty between
the Hurrian kingdom of the Mitanni and the Hittites (ca. 1360 - 1380 BCE),
which has five male deities as witnesses with names in Vedic Sanskrit
(Mitra, Varuna, Indra and the twin horsemen or Nâsatyas). As the available
iconographic evidence is inconclusive and archeological data (still)
scarce, one cannot know for sure whether Yoga and Tantra are pre-Âryan.
To enduce ecstatic trances, the Âryan "seers" used "soma",
of unknown nature, likely an extract of Ephedra or Nymphaea. It inspired them to compose the many hymns and
poems of what is now called the Vedas : Rig Veda, Ayur Veda, Sâma
Veda and (somewhat later) Atharva Veda. Core elements of "yoga" and
"tantra" are present, like "breath" and the "mystic fire", but both are
not differentiated, emphasis being on fire rituals, offerings and the
magic of recitation & naming.
The earliest hymns from the Rig Veda evokes a time before 1900 BCE, while
the oldest surviving manuscripts of any of the Brahmanical corpus date
from around the eighth century CE. The Vedas, series of
"revealed" compilations accompanying (fire) rituals, were followed by intense mystical speculations on
the nature of the universe and its control through "naming". The priests
conjectured the existence of "the One" from whom everything
arose. This later body of literature is known as the Brâhmanas and
the Âranyakas (with no reference to Yoga). Before the time of the Buddha, the earliest prose
Upaniśads were compiled. These secret teachings, passed from master to
pupil ("upa-ni-sad" or "to sit near"), represent the final stage in the
evolution of the "Veda" and were therefore known as "Vedânta", or the "end
of the Veda". Reincarnation and the search to find the "One" were their two
main secret preoccupations.
To complete this very simplified picture, let us mention two significant social
changes. The rise of Iron Age technology (ca. 800 BCE), facilitating the
clearing of vast tracts of virgin forest, aided the colonization of the
entire Ganges basin by ca. 600 BCE. The iron plough caused a surplus of
produce, enabling the rise of larger governmental & religious
institutions. Moreover, rival kings established larger kingdoms, absorbing
earlier Vedic family- and tribe-oriented structures. Just as the Vedic
"brâhmana" religion had kept pace with the gradual movement of the
across the North of the subcontinent, so too the religion of the Vedas
and Brâhmanas (Brahmanism) became associated with social orthodoxy and its
At the fringes of orthodoxy a new class of practitioners, called
"parivrâjakas" or "wanderers", rejected parts of the tradition of the
Brahmin priests and left their home & role in society in order to wander
about and be forest-dwellers. These ascetics adopted three approaches :
(a) transcendence (meditation upon a single object), (b) immanence
(magical powers acquired through insight into nature), and (c) ascetism
(purity of body & mind). These wanderers initiated the Śramana Movement,
those making an effort, being fatigued by the world ... The earliest yogic
practices, defined as techniques for operating with body & mind, developed
in the ascetic circles of this early Śramana Movement (ca. sixth & fifth
century BCE) !
- they denied an omnipotent Creator-God ;
- rejected the Vedas as revealed texts ;
- believed in "karma", "samsâra" and rebirth of the soul ;
- believed in purification of the soul to attain enlightenment ;
- sought liberation by non-violence, renunciation & austerities ;
- denied the efficacy of sacrifices and rituals of purification ;
- rejected the caste system.
At 29, so legend goes, Siddhârtha Gautama adheres to this movement of
homeless wanderers. After years of practice, he reckons the yoga of the
Śramanas to be fundamentally flawed. Transcendence cannot be reached
that way, for the highest absorption is transient. Immanence is
pointless without truth ; one first needs to seek enlightenment, then
operate change. Ascetism is extremist ; one must in all cases maintain
the Middle Way. When these insights dawn, Siddhârtha's companions
immediately left him behind. A as non-Vedic renouncer, his goal was to
realize liberation from rebirth itself. Wanting to move beyond "samsâra"
as a whole, he was therefore not inclined to maintain a ritual fire to
the Deities (considered worldly).
A minority of his contemporaries embraced alternative philosophies : the "âjîvakas"
or "determinists", occupied with the present only, claimed perfection comes
about regardless of one's own efforts, the "lokâyatas" or "materialists",
who denied causality and said one could hedonistically act as one pleases,
and the "amarâvikkhepikas" or "sceptics", who embraced
nor denied any
particular doctrine or belief ... The Pâli account of the views of some of
Buddha's contemporaries can be found in the Dîrghâgama
Hindu Yoga Tradition
"Yoga is the restriction of the
fluctuations of consciousness. Then the seer stands in his own form.
At other times there is conformity with this flux."
Patañjali : Yoga-sûtras, 1.2 - 1.4.
As a system, traditional Indian Yoga took form in the ascetic circles of
the early Śramana Movement (ca. 6th to 5th century BCE), a period in which
Upaniśads were composed.
Around the time of Siddhârtha Gautama's birth (ca. 563 - 483 BCE), the
Śramana Movement consisted of austere ascetics, aiming at rebirth in
heaven. They were of the Sâmkhya and Yoga type. The Early Upaniśads (like
Chândogya, Brhadâranyaka or Taittirîya) are texts probably written by and
for various of these ascetic groups. They were forest dwellers, imitating
the sages & "seers" who wrote the Rig Veda ... Siddhârtha Gautama "tested
their gold" and rejected their austerities. On
his own, with his own meditation devices, he discovered and realized
The yogis of the Śramana Movement concerned themselves with direct
spiritual experience and
developed various ways to address the different circumstances,
dispositions and personality types in quest for "samâdhi", union.
They used sophisticated techniques for disciplining (yoking)
both body & mind, making them supple & pliant. Finally,
an orthopraxis was put up to attain altered states of consciousness and transform the
After having been their best student, Buddha introduced his own
approach devoid of extreme austerities, building a community or "Sangha" based on the harmony between
its community and the
world at large. Buddha's take on meditation and ritual being uncommon,
conflicts with Brahmanism & the wanderers were ample. In this way, Buddhism stimulated the
Vedic & non-Vedic traditions (forming Hinduism). They were forced to seek common ground to withstand this powerful new
religious philosophy, devoid of ritual offerings to the Deities and a new social
theory, which was anti-caste & anti-corruption. In this way, Buddhism,
as a good spice, helped Hindu philosophy & spirituality to flourish
and make better dishes.
Hindu Yoga appears as a finished system or school as late as the
Yoga-sûtra of Patañjali (ca. second to third century CE ?), the canon
of Classical Yoga. But this canon (cf.
Râja Yoga), as can be shown, was
influenced by Buddhist meditation ... In Vedântic circles, the state of
consciousness aimed at by the yogi is called "the fourth" ("turîya"), for
it functions next to deep (dreamless) sleep ("susupti"), dream sleep
("svapna") & waking ("jâgrat").
Buddhist Philosophy of
Meditation, a general term for a multitude of practices, leads to an
altered state of consciousness induced in a controlled manner. The
difference between these everyday alterations of consciousness (daydreams,
reveries, fantasies, short trance-moments) in which the mind withdraws to
experience the interior landscape and meditation per se is the degree of control,
the depth and the duration of the experience and the persistent,
irreversible changes induced. Indeed, the ability of the
yogi to sustain and accumulate the benefits cannot be compared with the
everyday mind, meandering in and out of the trance-states punctuating
waking life. These offer a casual relaxation, but do not offer a way out
of the suffering of nominal, conventional existence. Casual trances are like diffused, powerless light, whereas
meditative states are focused and concentrated much like a laser beam
cutting through steel. They cause important changes, like strong health, a
clear, crisp & quiet mind and a reduction of afflicted emotional states.
A common mark of all forms of meditation is indeed this calming and clarifying of
the mind, compared to the suface of a body of water, the bottom of which
only can be seen when the surface is still and the water clear. Meditation
works with both body & mind, establishing a close energetic connection between
After a comfortable posture has been realized, a suitable object or "seed"
is sought. This can be an outer object in the case of a coarse seed or an
inner in the case of a subtle seed. Concentration ("dhâranâ") on this seed
leads the mind to be totally engrossed in it, causing contemplation
("dhyâna") and union ("samâdhi"). As a result, the power of concentration
is heightened, and the mind becomes increasingly calm, serene, quiet and
In a general sense, the Buddha placed
the various yogic techniques in a different philosophical context. Both
the ascetics and Brahmin priests accepted the Vedic notion of a cosmic ground
("Brahman"), as well as the presence of a real, immortal & permanent Self,
soul or "âtman". In virtue of the latter's conjectured identity with
"Brahman", the marks of "âtman" or "âtmakara", are identical with those of
the state of pure transcendence : eternal, absolute being ("sat"),
absolute consciousness ("chit") & absolute bliss ("ânanda").
This cosmic ground called "Brahman" should not be confused with "Brahmâ",
the Creator God or Lord of Creatures ("Prajâpati"). "Brahman" is not a
personal God, but is made more concrete & accessible to the thinking mind
in the form of "Îśvara", of which "Brahmâ" is the creative
aspect. The expression "kham Brahm" ("all is Brahman")
implies only "Brahman" exists (in a sense, this idea is also found in
Spinoza's definition of God as the only and unique substance).
Although the Buddha never put forward a definitive position, so as not to
cause concepts irrelevant and obstructive for spiritual evolution to rise,
the development of Buddhist thought formulated an unequivocal denial of
the existence of the "âtman" and the cosmic ground (or "anâtman"). Both are seen
as reifications of respectively the subject and object of experience. They
are both wrongly given the ontological status of real, independent, substantial entities
existing from their own side, i.e. self-powered while this cannot
The fundamental ontological shift introduced by the Buddha is summarized
by the Three Marks of Existence ("trilakśana") : impermanence ("anitya"),
unsatisfactoriness or suffering ("duhkha") and selflessness ("anâtman").
If transitoriness is the fundamental property of all things, then
everything arises, abides & ceases. This impermanence is the insight
leading to "stream entry" ("shrota-âpanna") and so a precondition for
attaining liberation. In the Buddhadharma, the
Truth of Suffering, shared by most
schools of Indian thought, is explicitly linked with the absence of independent
existence, for if conventional reality is experienced
devoid of substantial, independent existence, then ignorance ceases (the
ultimate is known) and
suffering ends (the true peace of "nirvâna" is entered).
the revolutionary insight attained by the Buddha : suffering cannot cease
as long as object and/or subject are deemed independent substances.
Ignorance is not the superimposition of something illusionary on the
absolute substance (as Śankara would have it), but the irreversible
annihilation or rooting out of any sense of underlying substantiality or
is not an entry into another ontological realm, but a turn of mind, a
radical change of epistemic perspective.
In a general sense, the originality of Buddhist meditation lies not in its
departure from specific yogic techniques causing samsaric "bliss", in particular
the austerities, but in its integration of the
emptiness. In the context of Indian
thought, this means a firm, uncompromizing rejection of all absolutely unchanging, permanent &
fixed substances. Nihilism is not implied here, for conventional phenomena
or "mere existences" abide logically & functionally as dependent
arisings. As such, they always conceal or veil their true, ultimate
nature but do function conventionally (i.e. produce effects). Though always dependent on others, or other-powered, they are
conventionally experienced as if
independent, or self-powered. They appear as static, but are ultimately
dynamic. They seem substance-like, but are truly process-like. So these
nominalistic, functional entities are not the target of Buddha's
criticism. He aims his arrows at this absolute, unchanging, ultimate
existence, be it realistic (like "Brahman" or God) or idealistic (like
"âtman" or soul).
The Eight Jhânas
"There is no Jhâna for one with
no wisdom ; no wisdom for one with no Jhâna. But one with both Jhâna &
wisdom, he's on the verge of Nirvâna."
Dhammapada, verse 372.
We may assume the renouncers & Vedic practitioners of pre-Buddhist India
practiced eight levels of meditative absorption ("dhyâna"), integrating
both form and formless.
The Pali word "jhâna" ("ch'an" in Chinese and "zen" in Japanese) refers to
any absorbed state of mind brought about through concentration. In that
sense, it refers to Patañjali's "dhyâna" (contemplation), preceded by
"dhâranâ" (concentration). At times, it is also designated by the word
"concentration", or identified with "samâdhi". For Patañjali, the latter
has two divisions resembling the two types of absorptions : (a) union with
coarse or subtle seed (form) and (b) union without seed (formless). In
fact, in Râja Yoga, concentration, contemplation & union constitute the
"inner members" of Yoga, treated by Patañjali as a whole called
"constraint" ("samyama"). A perfect concentration is a
contemplation and a perfect contemplation is union. Hence, the term "jhâna" is best translated as
"constraint" or the more neutral "absorption" or "cessation".
the formless states are called "absorptions" & the form states
Before entering the "First Jhâna" one needs to clear the Five Hinderances
or Obstructions ("nîvarana"), namely (a) craving for objects of desire
("abhidyâ"), (b) harmfulness ("vyâpâda"), lethargy & sleep ("styâna" &
"middha"), (4) restlessness and contrition ("anuddhataya" & "kaukrîtya")
and (5) doubt ("vichikitsâ"). The latter is without wish or cure,
indecisive and taking various sides.
In Buddhist meditation, the "jhânas" relate to the last two of the three
worlds ("triloka"), namely the Form Realm & the Formless Realm,
and so they all belong to the world of the gods ("devas").
stricto, the four stages of cessation of the Form Realm are called the
"Four Jhânas" or "concentrations" :
Jhâna : accompanied by discursive thought ("vichâra") &
conceptualization ("vitarka"), with joyful rapture
("priti") & happiness ("sukha") born of seclusion ;
the Second Jhâna
: with internal confidence & unification of
mind, without thought & examination, with inner calm, rapture and
happiness born of one-pointedness of mind or concentration ;
: equanimous, without joy, mindful, alert,
aware and pervaded by happiness ;
the Fourth Jhâna
purity of mindfulness due to equanimity & wakefulness. At this stage
psychic powers are attained (clairvoyance, clairaudience, retrocognition,
telepathy & psychokinesis).
The mind trained in these Four Jhânas is concentrated, purified, wieldy,
steady, bright, unblemished, rid of defilements and imperturbable. To
enter the First Jhâna, the yogi has to have attained complete
concentration or meditative equipose, the fruit of Calm Abiding
stricto, the four formless ("ârûpya") absorptions of the Formless Realm are
or "attainments", "stabilizations".
Jhâna (Infinite Space)
: discrimination of forms completely disappears and there is no
longer any perception of obstruction & variety. In
this state, space pervades everywhere ;
the Sixth Jhâna
(Infinite Consciousness) : consciousness is experienced as limitless and peaceful ;
: there is nothing formed or formless to be
the Eight Jhâna (Peak of Samsâra) : by
letting go the sense of existence of nothingness, subtle discrimination is
left. There is neither perception nor non-perception.
When Buddha practiced these powerful series of eight absorptions, he found
they could not help him attain his goal : the end of suffering, i.e.
rebirth. He always "returned" to his ordinary suffering state, albeit with
a mind stronger and more skillful than ever. Then he turned to
austerities, wrongly thinking they could lead to the cessation he was
seeking. In vain he starved himself, but at some point realized the truth
of the "Middle Way". Too little effort and too much effort never
generate enlightenment. Extremes are no good and to be avoided. "Nirvâna"
is the outcome of peace & calmness, not of any kind of harm. Only when the
mind is not stressed, fully aware of the strong body and its environment
and very very calm, can it start to investigate & perceive the nature of phenomena.
Then it can attain the
wisdom realizing emptiness. In all other cases, it identifies with its
fluctuations, with afflictive & delusional states of mind and their contaminated, painful manifestations.
Absorptions & austerities never lead to this inner stillness & serenity.
The former make one grasp at the subtle layers of cyclic existence
(causing rebirth in the realm of the gods), while the latter make one to
disregard the needs of the body, disabling it to function with compassion
in this world, eliminating the very purpose of its presence ! Natural
physical health & spontaneous calmness of mind must be necessary
conditions. So after that, Siddhârtha Gautama stopped doing his
austerities, sat down and with the combined methods of Calm Abiding
("śamatha") & Insight Meditation ("vipaśyanâ") swiftly attained
In Buddhist meditation, three registers are at work :
& Compassion - analytical meditation
: the contemplation of the meaning of Dharma teachings heard or
read. By intently analyzing the Dharma, we reach inferential
conclusions and cause virtuous states of mind to arise. These are taken as the objects
of the next level, placement meditation ;
Bliss - Calm
: single-pointed concentration or placement meditation is the
realization of deeper levels of calmness while concentrating on an object
firmly placed in the mind. Having found our virtuous object through
analytical meditation, we concentrate on it single-pointedly for as long
as possible. In this way, it becomes very acquainted and familiar. Eventually we
spontaneously mentally circumambulating it, contemplating its
interdependent possibilities with little or no effort. We reach complete
equipoise on the object of placement. This
increased inner stillness then acts as the ground for crucial
insights into reality, leading up to "vidyâ", wisdom & enlightenment
is a special analytical meditation on emptiness intended to clearly understand the nature of
the subject of experience
(mental objects) and the object of experience (sensate objects), gaining first-hand
understanding of the way things truly are, namely process-like instead of
substance-like. Such conceptual understanding leads to a direct, nondual,
non-conceptual "seeing" of emptiness. It works in two stages,
first attending the personal self, next all other phenomena.
In a general way, placement meditation is a constant & thorough familiarization of
our mind with a virtuous object. But to find our object of placement, we
first engage in a
purposeful process of investigation, analyzing the different aspects of
examining them from various points of view. This analytical meditation
uses reasoning & imagination.
When, as a result of this, the
object is clearly conceptualized, we focus on it. Concentrating
single-pointedly, we are without excitement (distraction) or mental
sinking (laxity) and realize balanced equipose on the object of
placement. Next, in Insight Meditation, a special type of analytical
meditation, we analyze emptiness and realize a conceptual understanding of
it. Then we continue to alternate between these two kinds of meditations.
At some point, Insight Meditation spontaneously brings about Calm
Abiding on emptiness, engendering special insight. Then, deep
serenity, tranquility, clarity, luminosity & insight fuse together.
Insight promotes calmness and calmness sharpens analysis. This
union of bliss and emptiness leads to "seeing" emptiness non-conceptually.
When this is further deepend through meditation, we eventually realize
Serenity (the fruit of Calm Abiding) and clarity (the fruit of Insight
Meditation) and are the two wings of the bird of meditation.
Compared with the common practices of the
Hindu Yoga tradition, Buddhist Mâhayâna meditation has two original,
outstanding philosophical features :
the process of spiritual evolution does not end
with a personal "nirvâna"
based on equanimity, but in a universal aspiration & engagement to benefit
all sentient beings. Superior & Mahasattvic
Bodhisattvas become Buddhas or fully
(awakened) to benefit suffering sentient beings, not to
achieve liberation for themselves alone ;
: the various yogas can not be divorced from the
the nature of all phenomena :
emptiness. Contrary to all other spiritual
systems of evolution, Buddhism offers a criticism of our cognitive
apparatus, and underlines the absence of objective and/or subjective
substances. All is interdependent and of the same "taste". On
the most fundamental level of existence, a
Buddha and my armchair, although different dependent arisings, are not different substances, for there is nothing
in existence which, by its own power, stands alone. In fact, they share
the same ultimate nature, emptiness or lack of inherent existence. Solipsism is
therefore considered a major example of wrong thinking.
Meditation in the Hînayâna
When a firm footing
on the ground of morality has been attained, the
Hînayâna practitioner embarks upon the
higher practice of meditation, the control and culture of the mind. The
subjects of meditation are adapted to the various temperaments and types,
and over forty subjects are listed (Ten Devices, Ten Impurities, Ten
Reflections, Four Immeasurables, Four Elements, Four Formless Absorptions
and One Perception). Developing the form and formless absorptions,
the mind is controlled and ready for insight-training. This focuses on the
sense of "I" and results in the direct realization there is no independent
"I" or selflessness (identitylessness of persons). This meditation allows the aspirant to experience how mind and matter
are in a state of constant flux. Transiency, sorrow & selflessness go hand
in hand with complete equanimity towards conditioned existence, having
neither attachment nor aversion for any worldly object. Intently
cultivating insight brings the realization of "nirvâna"
into the path.
The end result of Hînayâna practice is individual liberation. The Arhat,
or worthy one, no longer accumulates fresh "karma", for the seed of their
reproduction (the Three Poisons of ignorance, craving & hatred) have been
destroyed (hence the Arhat's other appellation "Foe Destroyer"). Because
s/he has not yet cast off the physical body, s/he is not wholly free from
physical suffering. Experiencing the ineffable bliss of a personal
"nirvâna", s/he no longer needs to undergo training. In an Arhat in
ecstacy, vitality persists, although stilled and quiescent. The Arhat can
experience the bliss of "nirvâna" even in this life ("nirodha-samâpatti"),
and this, according to the
Lesser, Individual Vehicle, is the highest form
of bliss possible in this life. The Arhat does not become a Buddha in this
life, but only after physical death. Hence, the last 2500 years or so,
there has only been one Buddha in this world, namely
Buddha Śâkyamuni. The Arhat or "saint" is
released from the
five aggregates, and so deep &
immeasurable as the ocean. To say s/he exists or does not exist, or any
other logical possibility, does not fit the case, for neither is there
anything (like a fire gone), nor was anything destroyed (for there is
nothing to annihilate).
Meditation in the
Great Perfection Vehicle
The notion of the
Bodhisattva is present in the Hînayâna,
but -in view of personal liberation only- focused on equanimity. In the
Mahâyana, it becomes an ideal and the
root of its core practice :
wisdom. Compassion is the most excellent
method to accumulate
wisdom is the realization of the true
nature of phenomena, i.e.
According to Mâhayâna philosophy, the Arhat, although liberated, has a
depot of non-afflictive desires and subtle mental obscurations. After
death, although liberated, he does not enter the full bliss of "nirvâna"
Solitary Realizer or "Pratyekabuddha", he
returns and needs to continue to practice to eliminate these subtle desires and
To integrate the residual subtle cravings, the exchange of "Self" and
others, at work in the Lesser Vehicle, must be made universal. The Four Immeasurables are practiced focusing
on the actualization of the happiness of all sentient beings, from
mosquitoes up to 10th Ground Bodhisattvas. A wide variety of meditative
techniques purify and prepare for vast accumulations of merit.
To negate the reifications, the teachings on emptiness are expanded, to
include the object (identitylessness of phenomena) and encompassing all subjective & objective
entities. The scope of emptiness meditation is thus enlarged and in the
Tibetan tradition, a hierarchy of tenets is proposed to accommodate the
conceptual realization of emptiness, deemed irreversible once the Path of
Great Perfection Vehicle, the ascetic
renunciation practiced in the Lesser Vehicle, based on the destruction of
self-cherishing, is analyzed in terms of self-grasping, the deluded
attitude of mind positing the independent existence of subject and/or
object of experience, i.e. "grasping at" the illusion of substantial
existence, giving in to "innate" and "acquired" ignorance experiencing the
world as extra-mental and the self, "I", person or "ego" as intra-mental
In the Great Perfection, sensate objects designated
without self-grasping are blissful. Renunciation is less a consequent
rejection of pleasurable objects, but rather the elimination of a wrong
state of mind.
The Bodhisattva finishes his training in Ten Stages, also known as the
"Ten Grounds" ("bhûmi", "land"). To attain
Buddhahood, he must go through these. This
training takes a formidable time to finish. So although in the Great
Perfection trainees may attain Buddhahood, the path is still very very long.
So in this Vehicle, it still takes a lot of time before Buddhas emerge and
sentient beings can be effectively helped. In a sense, this runs counter
the intentions of Bodhicitta.
The reason why Great Perfection Bodhisattvas need so much time is their
incapacity to accumulate merit (bliss) and wisdom (emptiness)
They fill the basket of
merit and then the basket of
wisdom. They have
no non-sequential technique to do both together. Buddhahood is the unity
of the three bodies ("trikâya") : "Dharmakâya" (the Body of Truth),
"Sambhogakâya" (the Body of Enjoyment) & "Nirmânakâya" (the Body of
Emanation). The first is generated out of wisdom, while the two others,
also called "Rûpakâya" or "Form Bodies", are the result of merit.
Sequential accumulation lacks the necessary unity of the simultaneity of
appearance (compassion) and emptiness (interdependence). Hence, it takes a
long time before the mind is so undefiled the two can be brought together,
merging object (form, "Rûpakâya") and subject (formless, "Dharmakâya") in
the single, one-fold awareness of a Buddha. Because of this, the Buddha
turned the wheel of Dharma a fourth time. This to accommodate superior
practitioners, namely those who have generated profound Bodhicitta, i.e.
endowed with Great Compassion for all sentient beings hand in hand with a
direct, non-conceptual "seeing" of emptiness (or Superior Bodhisattvas).
Meditation in Tantra
For Hinayanists, the
itinerary of the Great Perfection is too fantastic to be true, and
impossible due to the limited life-span of human beings. In reply,
Mahayanists point to the possibility of Buddhahood in this life. Great
Perfection Bodhisattvas work for others, but do not have the method to
achieve Buddhahood quickly and be of benefit to others quickly enough
(especially in a degenerate age like ours) ! Is there a way to
counter this and achieve Buddhahood faster, so sentient beings can be
helped by more Buddhas ? Can the generation of Buddhahood be enhanced ?
Tantra answers affirmatively. By inviting desire, the core affect of the
Realm of Desire in which we exist, is taken into the path. Buddhahood
can thus be attained in this life ! As human beings, we are upset by desires &
attachments. Instead of denying them, tantrics use them to achieve
enlightenment. The allopathic way of the other Vehicles,
effects differing from those produced by the disease itself,
is replaced by a homeopathic approach : like cures like (or "similia
similibus curantur"). This is a method of treating
disease with small amounts of remedies that, in large amounts in healthy
people, produce symptoms similar to those being treated.
Moreover, humans are endowed with subtle vehicles, mobilized to realize
the tantric goal with great speed. One should always remembered there is
no personal motivation at work here, but only the intention to help more
sentient beings more speedily. This is crucial. Buddhist Tantrics do not work
for themselves, but for all others (which includes themselves) ...
Tantra is not without dangers and only very compassionate Bodhisattvas,
those wishing to benefit others as soon as possible, should trod it !
To adapt the tantric teachings to Buddhism,
wisdom was called in.
Without emptiness, these profound and extremely powerful yogic methods,
involving the subtle, energetic vehicles of our anatomy, lead to rebirth in the realm
of the gods of desire, but
practiced hand in hand with the wisdom-mind realizing emptiness, they define
Tantrayâna, and allow the attainment of Buddhahood in this very
life. In fact, some Tantric Bodhisattvas are said to achieve this in a few months.
The technology used involves (a) preparing the ground in the so-called
"Generation Stage" and (b) manipulating the subtle anatomy of the various
invisible entities constituting the "Vajra
hylic pluralism), making the "winds"
("prâna") enter, abide and cease in the "central channel" of this
"Vajra body", thus allowing the subtle "drops" to melt under the
Inner Fire Yoga.
These & other procedures make up the "Completion Stage". In
this way, defiled body, energy/speech and mind are transformed into
enlightened body, enlightened energy/speech, enlightened mind and
enlightened activities of a Buddha.
Although Buddhahood is only achieved at the end, Generation Stage Yoga includes the
simultaneous gathering of merit and wisdom by way of Deity Yoga.
This is done by letting the "form" of a fully enlightened being or Deity
("iśta-deva" or "chosen Deity"), being of the same
empty nature as the yogi, to spontaneously rise as a result of
interdependent conditions. As
this form rises after the inherent existence of the conventional "I" and
its world have been cancelled, it is the result of wisdom-mind knowing
By visualization, Deity Yoga establishes the reality of the Deity (the
Resident Mandala) and its environment (the Residence Mandala),
transforming the impure "I" & its world into the subtle reality of the
Deity-in-its-Mandala (the Resident in the Residence). However, the Deity making the mind firm is not
designated on the basis of "my" physical body and "my" casual mind or
conventional "I", but on the basis of (a) a body of light rising out of wisdom
like a fish jumps out of water and (b) a wisdom-mind fused with a seed syllable
and the mantra of the Deity. The aim of Deity Yoga is a perfect
visualization of the generic image of the Deity with a mind in meditative
equipoise on its seed or mantra and this while generating the Divine Pride of identifying with these subtle bases
of designation (the luminous body and the enlightened mind).
Next, in the Completion Stage Yoga, while assuming the Deity, the subtle
winds are made to enter, abide and cease in the central channel of the
Vajra-body, allowing the very subtle mind carried by the very subtle wind
to manifest as the Body of Truth ("Dharmakâya") & the Form
("Rûpakâya") of a
Buddha, actualizing the embryo or potential of Buddhahood present in every
The crucial issue here is the intention to benefit all sentient beings.
The Form Bodies ("Nirmânakâya" & "Sambhogakâya") are generated to help
others, to actually perform enlightened actions and engage Dharma. They
of no other use. There is no better reason to cease the singular focus on
the ineffable bliss of the "Dharmakâya" than the sublime thought
generating compassion for those who are still suffering. How can there be
true perfect profound peace when fellow beings are contaminated and in pain ?
This mind of enlightenment for all sentient beings and their suffering is
the great treasure of the Mahâyâna. Dedication of all merit to the benefit
of all others projects the vast scope of working for every single sentient
Although a Buddha has many, vast & profound supernatural miracle-powers, s/he is not omnipotent (cannot
take away ripening "karma", but merely deflects it), is not a
creator and does not interfere
in the free will of human beings. Those who wish to continue suffering may
do so. Final enlightenment bestows omnipresence
& omniscience. Sentient beings open to receive the blessings of a Buddha
instantaneously do so, benefiting countless others ... Those with
closed-up minds cannot receive what is given, but benefit in indirect ways
(like the Sun radiates on all alike) ...
"techniques" presuppose a gradual, graded, scaled approach of
enlightenment, like peeling an onion to get at its core. View (the scope
of method & wisdom), path (the actual movement towards enlightenment) and
fruit (the enlightened state) are clearly distinguished, and the
practitioners are supposed to move from a state of confusion, chaos &
impurity to one of clarity, order & purity. As the path is never without
structure, this implies the authority of others, the wisdom of those who
travelled on this path before and who compassionately convey the proper
way to move on it ...
Hence, the graded approach calls for outer teachers with their schools,
interpretations & "techniques". Suppose these gurus are enlightened.
Then we think their authority is based on something genuine and we
consider the path as valid. But if they fail to achieve results
when following their path, and, in this case, remain bound to suffering,
we reject their technologies and ways.
Enlightenment is the result of taking
the proper medicine after the proper diagnosis by a proper doctor.
However, how to be absolutely sure introducing the path to others does not
cause more confusion ? Suffering is due to ignorance, characterized by the
reified duality between "I" and "other", between subject & object of experience.
Obviously, the "pattern" or "method" of the path is not without duality
and so we may ask : are spiritual "systems" not causing more suffering ?
Must duality be eradicated by duality ? Is the gradual "technology" not
like throwing oil on fire ? Is this process or evolution not reinforcing
the person and his or her "spiritual evolution" even more ? If meditation is a state
of mind in which the substantial "me" & "mine" are absent,
a state without measurement or "mâya", and this very absence
spontaneously & effortless brings about clarity & natural order, then clearly any
"technology", "pattern", "system" or "practice", implying "me" & "mine",
"teacher" & "disciple", may contribute to more confusion & suffering. This is
the message of the anti-masters, those who accept direct spiritual
discovery, but remain critical of all schools & teachers. They are
suddenist, targetting duality itself. According to Tsongkhapa, they aim at
the wrong object, for not duality but its reification is the root-cause of
ignorance. However, the gradualist remain in time (transitism), whereas
enlightenment is found in being present in the eternal moment
Let us approach this issue in another way. Suppose "x" is part of the
stream of suffering, of "samsâra",
like a wave is part of an ocean and so "x" suffers over and over again. Clearly
grasping this, "x" concludes : "I suffer over and over again !". If "x"
accepts this suffering as a mere "fact of life", as a Divine punishment or
irreversible, predestined, unalterable
fate, and does not wish to fundamentally inquiry why this suffering is
happening, then the stream is not left, but on the contrary reinforced. In this
made a worldly choice, not a spiritual one, and subsequently increases
suffering, adding volume to the stream or momentum to the cycle of
suffering. But if, at some point, "x" genuinly asks : "Why is this
happening ?", another problem rises.
Indeed, insofar as this inquiry is conditioned by any system, theory,
pattern, idea or method, it remains part of the stream and cannot deliver
"x" from the stream of suffering, for what is part of the stream cannot
the same time be outside it. Insofar as any kind of authority is called in to
end the stream, the stream becomes stronger. Only a totally free inquiry
will lead to an insight which is immediate & effortless. This free,
unconditioned insight, not part of the stream, is a total attention,
without divisions, borders or central focus, person or ego, without "me"
or "mine", without "You" or "yours". Outside the stream, the mind observes
without memory & time, without object & subject. This natural,
spontaneous, not acquired insight is a direct discovery of the nature of
mind, uncaused and pathless. In this non-gradual, immediate insight, path
& fruit are identical, for there is no path. There is no cause
actualizing enlightenment, for if so, enlightenment must be attained and
in truth it is always already present and only needs to be
Non-gradual, suddenist meditation is this total, unbounded attention
present in the here & now. It is no longer
a "technique", for then there would be an "I" using a method or vehicle to
get somewhere. There would be a cause and so a duality. It never begins, nor does it stop, for then there would be
an "I" beginning and ending the meditation. There is no longer before or
after meditation. What is there to meditate about ? Because of this
absence of "I", confusion & suffering spontaneously, effortlessly and
immediately stop or self-liberate. There is nothing more to do or to realize. This state
cannot be put into systems and taught. The only possibility is to
introduce or discover the nature of mind directly, trusting
self-liberation to happen anyway. This is like pointing to the natural
state as one
would look into a mirror and identify it without the images appearing in
it, seeing the water and not the colour of the glass. Given the deep roots of our confusion, the melody of such
introductions are easily lost in the noise of our inner chatter. Only by
repeatedly cutting-through this dross can the nugget of gold again and
again shine through.
In the Buddhadharma, this introduction is the method-of-no-method of
Dzogchen, based on the spontaneous
self-liberation of all contents of mind, not on renunciation (Lesser
Vehicle), compassion (Great Perfection Vehicle) or transformation (Diamond
Vehicle). Here, the view, the path & the fruit coincide ! Zen and
Mahâmudrâ are also presentist. It has been said this is
the way of the most advanced meditators, and the chances one is such an
advanced practitioner are estimated at one in a million, or even much less !