Meditative States in Tibetan Buddhism: The Concentrations and Formless Absorptions

Meditative States in Tibetan Buddhism The Concentrations and Formless Absorptions Edited and annotated by Leah Zahler Lati Rinbochay's Oral Presentation Translated by Jeffrey Hopkins PaQ- they are called those who leap over the fruit. At the time of the uninterrupted path of the path of seeing> .they are Approachers to Once Returner> and at the time of the path ofrelease of the path of seeing> they are Abiders in the Fruit of Once Returner. Similarly> there are gradualist Never Returners who attain the fruit of Never Returner in dependence upon an uncontaminated preparation. This is because their attainment of the fruit of Never Returner and the attainment of an actual first concentration are simultaneous. Approachers to Foe Destroyer of the simultaneous van"ety are special Abiders in the Fruit of Stream Enterer and have not attained an actual first concentration. Therefore> A biders in the Fruit of Foe Destroyer who have proceeded in a simultaneous manner also have not attained an actual first concentration. They are called Unadorned Foe Destroyers. Such Foe Destroyers have been released only from the factor of the afflictions [and not from the obstructions to meditative absorption]. They must have a path by which they attain the fruit> and that which is suitable to serve as such a path can only be a preparation for the first concentration. There is no purpose in generating a supramundane path on the basis of the remaining [sets of] preparat!ons. Whoever has attained a preparation for the second concentration has necessarily attained an actual meditative absorption of the first concentration because, when ·an actual meditative absorption of a concentration that is an easier path has been attained, there is no purpose in generating a supramundane path on the basis of a preparation for a concentration that is a more difficult path.

Even someone who had attained an actual second concentration would generate a supramundane path in dependence upon a preparation for the first concentration because it is easier. Someone who has attained an easier path does not discard it for a more dzfficult path. 20 In dependence upon this, the reason for not positing an uncon-

The Explanation of the Concentrations 167 taminated [form of] the seven remaining [sets of] preparations can be known. There are no afflicted preparations because, in that case, they could not separate from d.esire for the level below them.

A preparation must be a preparation for attaining its respective actual meditative. absorption. If it were afflicted, it could- not separate from desire for the level below it and thus could not serve as a preparation. [Calm Abiding.] If a beginner preparation -

[which is a preparatory] mental contemplation for the first concentration and is included within mere calm abiding - must precede the six preparations included within special insight, what is the way in which that [occurs? What] is the presentation of calm abiding and special insight? (155a) Without the attainment of calm abiding there is no attainment of special insight.

The attainment of calm abiding must precede the attainment of special insight. Shantideva's Engaging in the Bodhisattva Deeds [8:4] says: Having understood that the afflictions are overcome through special insight thoroughly endowed with calm abiding, one should first seek calm abiding.

Without calm abiding, the mere thorough analysis ofphenomena is not capable of overcoming afflictions. To cut something wiih a knife, we need a steady hand; without it, we cannot cut anything well. Similarly, although the main cause of overcoming afflictions is wisdom, the mere factor of wisdom without the factor of stability -calm abiding- cannot overcome afflictions. For example, to split a piece of wood we cannot chop here and there; we have to keep chopping in the same place. Similarly, it is not suitable to analyze a little here and there; we need the factor of stability. If we analyze within a very firm factor of stability, we will be able to overcome the afflictions. If the wisdom that

168 Meditative States in Tibetan Buddhism

penetrates the mode of being is conjoined with an ·unfluctuating calm abiding, that sharp weapon of the wisdom of the middle way free of the two extremes can destroy every wrong conception. Therefore, we should initially seek calm abiding. Also, the Pile of Jewels Sutra says: Abiding in ethics, one attains meditative stabilization; having attained meditative stabilization, one cultivates wisdom as well. (155b)

"Ethics" means, at the least, refraining from the ten non--virtues [killing, stealing, sexual misconduct, lying, divisive talk, harsh speech, foolish talk, covetousness, harmfulness, wrong views]. 21 Ethics are the basis ofall good qualities. Just as all activities such as going, coming,. building houses, depend upon the earth, all the higher qualities depend ~pon ethics. On the basis of ethics, we can cultivate meditative stabilization - a one-pointed mind -for a long time and eventually attain calm abiding. Having attained meditative stabilization, we can [cultivate and] attain special insight that is conjoined with a pliancy induced by the power of reasoned analysis. With regard to the three trainings (shik~ha, bslab pa), one first generates the training in higher ethics (adhishila, lhag pa'i tshul khrims ), then the training in higher meditative stabi· lization (adhichitta, lhag pa'i sems), and then the training in higher wisdom (adhiprajiia; lhag pa'i shes rab). [first Debate] Objection: That [without the attainment of calm abiding there is no attainment of special insight] contradicts Asaiiga's statement in the Compendium of Knowledge: Some have attained special insight but have not attained calm abiding; in dependence upon special insight they make effort at calm abiding. 22

If this statement is taken literally, then it indeed contradicts our system. It needs to be interpreted.

The Explanation of the Concentrations 169 Answer: It is not contradictory because the thought of this passage is that, in dependence upon the special insight which directly realizes the four truths and is included within the preparations for the first concentration, one achieves the calm abidi,ng, included within an actual first concentration, that directly realizes the four truths. Although, in general, we must achieve calm abiding first 'and then achieve special insight, there are cases of achieving a [type of) special insight first and then a [type of] calm abiding. For example, there is a calm abiding, included within the path of seeing, that is an effect of a special insight at the time of the path of preparation. Preparations and actual concentrations are necessarily in a relationship of cause and effect. The preparatiOns for the first concentration must precede the a{:tual first concentration. W7zat is being referred to here is a special insight directly realizing emptiness or the four truths and included within a preparation for the first concentration. If that special insight serves as the cause, then the effect could be a calm abiding included within an actualfirst concentration, that calm abiding being a consciousness directly realizing emptiness or the four truths. Asaziga's Actuality of the Level$23 says: Moreover, one thoroughly knpws [the four truths] just as they are, ranging from suffering through to the path, but one has not attained the first concentration, and so· forth. Immediately after that, one sets the mind but does not engage in differentiating phenomena. In dependence upon just ·this special wisdom, that [person] trains in the special mind [an actual first concentration].

The person described here has directly realized the four truths just as they are but has not attained an actual first concentration. Immediately after [realizing the four truths], the person has to make effort to attain an actual first concentration but does not have to make any effort to realize the four truths newly. Thus, in dependence upon the special insight that directly realizes the four

170 Meditative States in Tibetan Buddhism truths, this person makes effort to achieve an actual first concentration.24 [Second Debate] Objection: The nine mental abidings - [namely,] the mental stabilization of continuous setting, and so forth - are calm abidings because Asail.ga's Compendium of Knowledge says: What is calm abiding? It is as follows: setting the mind inside, continuous setting, resetting, close setting, disciplining, pacifying, thorough pacifying, making one-pointed, and setting in equipoise.25

Answer: [This passage does not imply that the nine mental abidings are calm abidings] because the nine [mental abidings before calm abiding - namely,] the meditative stabilization of continuous setting, and so forth - having been designated by the name "calm abiding," are taught [as such]. W'hen asked, "W'hat is calm abiding?" Asaizga lists the nine mental abidings because one must achieve them in order to attain calm abiding. Another reason is that whatever is a calm abiding is necessarily conjoined with pliancy.

The nine mental abidings are not conjoined with pliancy. Therefore, they cannot be actual calm abidings and thus are said to be only called calm abiding. The Sutra Unravelling the Thought says: "Blessed One (bhagavant, beam !dan 'das), when the Bodhisattva is doing an internal mental contemplation that is the mind observing the mind, what are those mental contemplations called until the attainment of physical and mental pliancy?" "Maitreya, [they] are not calm abiding; rather, one should say that they are associated with imitations that are similitudes of calm abiding."

The Explanation of the Concentrations 171 Also, Maitreya's Ornament (for the Mahayana Sutras, 14:14-15] says: Through familiarization with those [nine mental abidings that are included within the level of the Desire Realm] one does not engage in application [of the antidotes]; then, when: one has attained great pliancy of body and mind, it should be known that one has a mental contemplation [that is, calm abiding]. It is explained that whatever is a calm abiding is necessarily meditative stabilization (156a) and that whatever is a special insight is necessarily a wisdom consciousness.

W7tatever is a calm abiding must be that which has the function of causing the mind to abide one-pointedly on its object of observation. Therefore, it must be a meditative stabilization. W7tatever is a special insight must be a wisdom consciousness because whatever is a special insight must be a consciousness thoroughly analyzing phenomena. It is a mental factor that has the function of distinguishing the features of an object. W7ten we talk about attaining meditative stabilization, we are talking about achieving a special meditative stabilization, calm abiding; nevertheless, all of the nine mental abidings are meditative stabilizations in themselves because they are mental factors of meditative stabilization. There is a stabilization (samadhi, ting nge 'dzin) included within the five determining mental factors, but merely being that stabilization is not sufficient for something to be that which is usually designated by the term "meditative stabilization" (samadhi, ting nge 'dzin). Context is important. Similarly, if one does something virtuous, one says, "I am achieving religious practice" (dharma, chos); yet all phenomena are dharmas. The Cloud of Jewels Sutra says: Calm abiding is a one-pointed mind. Special insight is an individual analysis. 26

172 Meditative States in Tibetan Buddhism Also, Maitreya says [in the Ornament for the Mahayana Sutras,

14:8]: This conflning [of the mind] on words ofdoctrine is also to be known as a path of calm abiding. The path of special insight is to be known as analyZing their meanings.

It is said: All the important points of the doctrine are included within the jour seals (mudra, phyag rgya). Setting the mind on these jour mainly to develop the factor of stability is called calm abiding. [The jour seals stamp a doctrine as Buddhist and are held by all Buddhist tenet systems. They are: All products are impermanent All contaminated things are miserable All phenomena are selfless Nirva7J.a is peace.]21 If we apply the previous citation to the four seals and ljrom within calm abiding] analyze their meaning by stating reasons, that analysis is an example of the path of special insight. With respect to the first of the four seals, we may state, ''All products are impermanent because of disintegrating moment by moment. " With respect to the second, we may state, ''All contaminated things are miserable because of being under the influence of contaminated actions and afflictions;" The third sea~ ''All phenomena are selfless, "will be applied to the selflessness that is the non-existence of the person as a selfsufficient or substantial entity. Since the person cannot be identtfied unless the aggregates are identified, the person is imputedly existent (prajfiaptisat, btags yod) and not substantially existent (dravyasat, rdzas yod). With respect to the fourth seal, nirva1)a is peace because all unpeacefulness is based on the afflictions. When we have eliminated the root of all unpeacejulness, that state is peaceful.

The Explanation of the Concentrations 173 [Maitreya] also says [18:66]: Because one sets the mind on the mind in dependence upon thorough stability and because one thoroughly differentiates phenomena, [these are respectively] calm abiding and special insight.

"In dependence upon thorough stability" means based on the causes - that is, the nine mental abidings leading to calm abiding. "Because one thoroughly differentiates phenomena" that is, because the meditator analyzes phenomena with reasoning ffrom within calm abiding]- refers to special insight. [Third Debate] Opinion: Whatever is calm abiding is necessarily conjoined with the bliss of physical and mental pliancy. Answer: This is not feasible because, in the Formless Realm, physical pliancy does not exist.

This is because there is no form in the Formless Realm. Thus, it follows that in the Formless Realm there is no physical pliancy. Another reason is that whatever is physical pliancy is necessarily a tangible-object source (spra~h(avyayatana, reg bya 'i skye mched). The master Sthiramati says: A su.tra says, "When a special physical object .of touch is conjoined with joy, [that special physical object of touch] is to be known as physical pliancy, and when the mind is joyous, that is mental pliancy."

Therefore, physical pliancy is a special type of internal object of touch. It is an internal object of touch that arises upon familiarization with steady meditation and affords a physical serviceability such that the body can be directed toward virtuous activity without fatigue for as long as one likes. Therefore, physical pliancy can occur only where there is form; it cannot occur in the Formless Realm. The opponent is saying, wrongly, that whatever is a calm

174 Meditative States in Tibetan Buddhism abiding is necessarily conjoined with the bliss of physical and mental pliancy. [This is wrong because] in the first place, there is no bliss in the Fourth Concentration. In the Fourth Concentration, there is mental pliancy but no bliss of mental pliancy; there is also physical pliancy but no bliss of physicai pliancy. Similarly, in the Formless Realm there is mental pliancy but no bliss of mental pliancy. Moreover, in the Formless Realm there is no physical pliancy, much less a bliss of physical pliancy. Therefore, according to our own system, whatever is a consciousness of calm abiding is necessarily conjoined with pliancy but not necessan'ly conjoined with a bliss of pliancy. We have to know this difference. Whatever is a physical pliancy must be a tangible obfect. Whatever is a mental pliancy must be a mental factor. Although there is a pliancy that is included among the eleven virtuous mental factors, it is called a mere pliancy because it accompanies all virtuous minds. It is that which provides a serviceability such that the mind can be directed to a virtuous object; it is merely that. However, in this context, pliancy is a special pliancy because this is a case of a serviceability such that the mind can be directed to any virtuous obfect as much as one likes. Therefore, the mind is without subtle laxity or excitement, lethargy, or sleep. Pliancy involves a very clear obfect of observation and a very tight mode of apprehension. Further, the meditator can stay on the object as long as he or she likes, whether for an hour or two hours or three or even longer. The factor that affords this serviceability is {a special] mental pliancy; that is why the phrase "as much as one likes" is used to describe it. Physical pliancy involves a movement of winds that are concordant with the stabilizing of the mind and a getting rid of winds that are not concordant with a stabilized mind. When the meditation proceeds well, when the mind stays well on its obfect of observation, there comes about a non-movement of the winds that cause interruption in the mind. Thus, someone who has this can meditate as long as he or she wants without any dzfficulty. The meditator feels that he or she could fly in the sky and that the body is very healthy and light. In brief, when the meditation is

The Explanation of the Concentrations 175 going well, the unfavourable winds no longer move and the favourable ones do. However, if the mode of meditation is not correct and if one forces the meditation, it is possible to create great discomfort in body and mind and to cause a disease called the lzfe-wind disease. This type of fauit occurs when we actually do not have stability but think that we have it and when we actually have not overcome laxity and excitement but think that we have and then {as a result of these wrong discriminations] force the meditation. Therefore, it is extremely important to eliminate laxity and excitement. [Special insight.] Also, whatever fs special insight is necessarily conjoined with pliancy.