“Avoid all evil, cherish all goodness, keep the mind
pure. This is the teaching of
Buddha.”
There are many different paths to Nirvana, but the most important one for
us is the path of Dhyana. Dhyana is
the practice of mind control by which we stop all thinking and seek to realize
Truth in its essence. That is, it
is the practice of “stopping and realizing.” If we cease all discriminative thought
it will keep us from the further accumulation of error, while the practice of
realizing will clear away delusions.
Stopping is a refreshment of the lower consciousness, while realizing
might be compared to a golden spade that opens up a treasure of transcendental
wealth. Stopping is an entrance
into the wonderful silence and peacefulness of potentiality (Dhyana—Samapatti);
while realizing is an entrance into the riches of intuition and transcendental
intelligence (matti—Prajna). As one
advances along this path, he comes into full possession of all means of
enriching himself and benefiting others.
In “The Lotus Sutra” it says:
“Our Lord Buddha forever abides in the permanence of the
Mahayana both as to his attainment of the realization of Truth and as to his
enrichment with supernatural powers of intuition and transcendental
intelligence. With these
qualifications he brings deliverance to all penitent beings.”
We may liken these two powers to the wheels of a chariot
and the wings of an eagle. If a
follower has only one, he is led into an unbalanced life. As the sutra says:
“Those who only practice the goodness and blessings of
Samapatti and do not learn wisdom are to be counted ignorant, while those who
only practice wisdom and do not learn goodness and sympathy are to be counted as
unbalanced.”
Though the errors eventuating from unbalance may differ
from the errors of ignorance, they alike lead a person to the same false
views. This explains clearly that
if one is to attain Supreme Perfect Wisdom in an immediate way, he must hold the
two powers in equal balance: he must be both prepared and ready. The sutra says:
“As intelligence is more especially developed by
Arahants, the true nature of Buddhas is not perceived by them. The Bodhisattva-Mahasattva, by
possessing the ten enlightening factors of permanence, perceived the true nature
of Buddhas, but if they do not perceive it truly it is because of their laying
too much stress on intelligence. It
is only the Buddhas that perceive it perfectly because their powers of Samapatti
and Prajna have been equally developed.”
Hence, in conclusion, are we not right in drawing the
inference that the practice of Dhyana is the true gateway to Supreme Perfect
Enlightenment? Is it not the noble
path that all followers of Buddha must follow? Is not Dhyana the pole star of
all goodness and the Supreme perfect Enlightenment?
If anyone thoroughly understands what has been said here
about Dhyana, he will appreciate that its practice is not an easy task. However, for the sake of aiding
beginners to clear away their ignorance and hindrances and to guide them toward
enlightenment, we will aid them all we can by explaining the practice of Dhyana
in as simple words as possible, but at best, its practice will be
difficult. It would be absurd to
present its profoundness otherwise.
It will be explained under ten heads, which will be like the steps of a
stairway that leads upward to Enlightenment and Nirvana.
Those who are really seeking Truth, but are more
advanced, should not look upon this book with contempt because it is written
simply and for beginners. They
should be humble and prudent because of the difficulties they will encounter
when they come to its practice. It
is possible that some will be able to digest its teachings with great ease and,
in the twinkle of an eye, their hindrances will be abolished and their
intelligence will be boundlessly developed and so will their supernormal
understanding, also. But if you
just read over the literal meaning and do not enter into its significance, you
will not be able to find your way to enlightenment—the reading will be just a
waste of time. Such a reader will
be likened to a poor man who spends his time counting another man’s treasures
and being no richer for it himself.
The Ten Heads
(1) External conditions (2) Control of sense desires (3)
Abolishment of inner hindrances (4) Regulation and adjustment (5) Expedient
activities of mind (6) Right practice (7) The development and manifestation of
good qualities (8) Evil influences (9) Cure of disease (10) Realization of
Supreme Perfect Enlightenment
These ten headings indicate the stages of correct Dhyana
practice. It is imperative, if a
follower of the Buddha desires to be successful in the practice that the stages
be closely followed and their meaning be put faithfully into practice. If these ten stages are faithfully
followed the mind will become tranquil, difficulties will be overcome, powers
for concentrating the mind and for gaining insight and understanding will be
developed, and in the future Supreme Perfect Enlightenment will be
attained.
(1)
External Condition
If a disciple undertakes the practice
of Dhyana, and to put the lessons of this book into action, he must be in
possession of five external conditions.
(1) He must resolve to keep the Precepts (as to killing, stealing, sexual
impurity, deceit, and use of intoxicants), as it is said in the sutra that it is
in obedience to the Precepts that all intelligence is developed and all
suffering is brought to an end. So
it is the duty of every disciple to keep the Precepts pure. However, there are three kinds of
disciples who observe the Precepts under different conditions. The first kind are those who, before
becoming converts, have not committed any of the “five highest offences.” Afterwards, happening to be in
personal contact with some learned Master, they are taught the three Holy
Refuges and the five fundamental Precepts which are to be observed by every
faithful follower of the Lord Buddha.
If there is no hindrance developed
after conversion they are next taught to keep the ten additional Precepts of
Disciples. Afterwards, as they
become Monks or Nuns, they are taught to observe the whole spirit of the
Precepts. If after conversion they
are able to keep the Precepts pure, both in letter and spirit, they are counted
worthy followers of Lord Buddha and will assuredly realize the Buddha Dharma
through their faithful practice of Dhyana.
It is if their robe was perfectly white and ready for dyeing.
The second kind of followers are those
who keep the main Precepts but neglect many of the less important ones, but,
because of their practice of Dhyana, are repentant. These are recognized as pure keeps of
the Precepts, also, and they can progress in the practice of Dhyana and in the
attainment of intelligence: it as if their robe, which had been stained and
soiled could be worn again after washing and cleansing.
The third kind of followers are those
who have been taught to keep the Precepts but who fail to keep even the
important ones and who, on the contrary, are breaking both important and as well
as the less important. According to
the rites of the Hinayana there is no way provided for removing the stain caused
by the Four Main Violations (any kind of killing, theft, lust, and deceit). But in the Mahayana religious
services are provided for the purification of such offenses provided there is
evidence of sincere penitence and remorse.
The Sutra teaches that there are two kinds of “healthy” convert, namely,
those who do not admit offences and those who having committed offences are
sincerely repentant. The
penitent should be in possession of ten indications of his sincerity: (a) a
clear understanding and acceptance of the cause and effect of his offence. (b) To be in a state of fear because of
it. (c) To feel humiliation. (d) To search for a means for
purification, and when he finds them in the Mahayana sutras to be willing to
take advantage of them. (e) A frank
confession of his guiltiness. (f)
To break off the current of his thoughts relating to the offense. (g) To take advantage of the protective
courage which the Dharma offers him.
(h) To wish for the emancipation of all sentient beings and to renew his
vow to help them all. (i) To
continually keep in mind the non-existence of both offense and repentance.
If a penitent has these evidences of
sincerity, he should prepare an alter with solemn adornments and purity. Then wearing clean, neat clothes, he
should offer on this alter before Buddha’s image an offering of flowers and
incense. Then he should continue
this practice as an evidence of his repentance for a period of one week, or
three weeks, or a month, or three months, or even a year, or as long as the
conception of guiltiness abides in the mind.
But, you may ask, how will we know that
our offense has been cleared away?
When we are making wholehearted repentance in agreement with the rites as
indicated above, we will experience many different emotions that will bring
testimony to our understanding. In
the course of our practice of repentance we may feel both our body and our mind
to be in a state of briskness and lightness, and in our dreams we will see good
visions. Or we shall happen to see
wonderful signs of good omen, or feel our thoughts unfolding auspiciously. Or we shall feel our body as if it were
a cloud drifting about in the free air, or as if, when we are practicing Dhyana,
we were sitting in a shadow cast by our body. Under all these conditions we will
gradually come to realize my aspects of Dhyana, or all of a sudden, we may
realize enlightenment. We shall
then understand the significance of all phenomena, and moreover, will gain a
deeper conception of the meaning and the import of the teachings we have heard
from the Sutras. There will be no
more griefs or worries in our minds as we enter into a deeper enjoyment of the
Dharma. We will recognize in all
these experiences a manifestation and testimonial of our purification from the
violation of the Precepts that has been a hindrance in our practice of
Dhyana. Henceforth, keeping close
to the Precepts, we can rightly practice Dhyana and it will be noticed by others
that we have been purified. It is
as if the robe that had been ragged and foul had been cleansed and mended and
newly dyed.
If any one, having violated the main
Precepts, feels that it will hinder his successful practice of Dhyana, let him
go before Buddha’s image and in earnest humility make a frank confession of his
violation. This method of
practicing repentance is not in accordance with the way shown in the Sutra,
nevertheless, let him discontinue his recollection of guiltiness and resume his
practice of Dhyana, sitting up straight with determination, recollecting that
his wrong acts have no independent self-nature and keeping in mind the reality
of the Buddhas in all the six regions.
If his thoughts slip away from his practice, let him get up and go before
the Buddhas image and with humble and earnest heart, offer incense, repeat his
confession, recite the Precepts and a Mahayana Sutra. The hindrances to the practice of
Dhyana will be gradually cleared away, the temptation to violate the Precepts
will be overcome, and he will progress in the practice of Dhyana. In “The Wonderful Expedient” Scripture
it is written:
“Should anyone having committed crimes,
come into great agony of spirit, and earnestly desire purification, there is no
better way then the practice of Dhyana.”
He should seek an open and quiet place,
sitting up with determined and concentrated mind, reciting Mahayana Sutras. In this way he will gradually get rid of
thought of his guiltiness and in time will realize the usual Dhyana and
Samádhis.
(2) The second external condition that
one must possess if one is to hope for success in the practice of Dhyana,
relates to clothing and food. We
should consider clothing from three viewpoints. (a) If we have the fortitude to endure
exposure we should follow the example of the great masters of the Himalaya
Mountains and have but a single garment, just sufficient to cover one’s
nakedness. (b) If we move about in
the world as itinerant monks, we should follow the example of Maha Kasyapa and
limit our garments to three and these old and castoff garments. (c) If we live in cold countries, we are
permitted by Buddha to have an extra garment. As for a hundred other things that seem
to be necessary, we are permitted to retain only one and be satisfied with
that. If we permit our minds to
become avaricious for many things, our thoughts will become disturbed and the
many things will become a hindrance to gaining enlightenment.
Next, in regard to eating: there are
four ways of living. (a) The first
way is the way followed by the great masters of the high mountains, who live on
herbs and seasonable fruits. (b)
The second way is the way followed by the itinerant monks who live by begging
their food and who are able to resist the temptation to live by the four wrong
ways, namely, working for others for pay, living by astrology foretelling the
changes and effects of the heavenly bodies in human affairs, by geomancy and
fortune telling, and finally by flattery and dependence upon the rich and the
mighty. The danger of these ways of
wrong living has been described by Shariputra. (c) The third right way of living is to
take up one’s abode in some secluded place and to depend in faith upon the gifts
of generous Laymen. (d) The fourth
way of right living is to join some brotherhood and participate in their
communal life. If we are living in
any one of these four ways of living, we are sure of all the food and clothing
that is necessary. What does this
mean? It means that if we lack any of these good conditions, our minds will not
abide in peaceful quietude and that would be an impediment to
enlightenment.
(3) The third external condition that
one must possess if one is to hope for success in the practice of Dhyana,
relates to shelter. A retreat for a
follower to be satisfactory must be quiet and free from annoyances and troubles
of any kind. There are three kinds
of places that are suitable for Dhyana practice: (a) a hermitage in the high and
inaccessible mountains. (b) A shack
such as would serve a beggar or a homeless monk. These should be at least a mile and a
half from a village where even the voice of a cowboy would not reach and where
trouble and turmoil would not find it.
(c) A bed in a monastery apart from a layman’s house.
(4) The fourth external condition that
one must possess if one is to hope for success in the practice of Dhyana,
relates to freedom from entanglement in all worldly affairs. (a) It means to withdraw from
conditional engagements and social responsibilities. (b) It means to give up all worldly
friends, relatives and worldly interests.
This means to cut off all social intercourse. (c) It means to give up all worldly
business such as busies craftsmen, doctors, clerks, traders, fortune tellers,
etc. (d) It means to give up
general study even of a seemingly good kind, such as reading, writing lectures
or books, attending lectures, etc.
For what reason should these things be given up? It is because if we are
interested in these things our minds are not quiet and free for the practice of
Dhyana and the attainment of enlightenment. Moreover, if our minds are disturbed or
weary or not at peace, one can hardly practice Dhyana.
(5) The fifth external condition that
one must possess if one is to hope for success in the practice of Dhyana,
relates to association with people.
We should keep in close relations with three kinds of noble minded
people: The first kind are those outside the brotherhood who supply us with our
food and clothing, and who are competent in taking good care of us and in
protecting us from annoyances and troubles. The second kind of noble-minded people
are the members of our Brotherhood with whom we live in intimacy and mutual
forbearance and kindness. The third
kind are our Teachers and masters who instruct us and guide us in the use of
expedient means to meet both external and internal conditions, and to show us
how to become interested and to enjoy ourselves in the practice of Dhyana.
This finishes the discussion of the
control of external conditions. We
now turn to a discussion of internal conditions and how to control them.
(2) Censorship Over Desires
Arising From The Senses
By the desires that should be placed
under censorship are meant the kinds of desires that arise from the senses
possessed by every living person, namely, the senses of seeing, hearing,
smelling, tasting, and touching. If
we wish to be successful in the practice of Dhyana we must keep the desires
arising from these senses under strict censorship. These five kinds of physical desires may
easily lead one into foolishness and illusion and lustful cravings. If we clearly understand that our faults
and feelings of guiltiness are but the outcome of these desires, we will no
longer cherish them. In order to
control these physical desires we must keep close watch over them.
(1) First is the censorship over the
desires arising from the use of the eyes, among which we mention as of first
importance, sexual desires that arise from seeing crystal eyes, slender brows,
crimson lips, snow-white teeth, worldly adornments, garments of beautiful
colors—green, yellow, red, white, purple, violet, and so on—all of which will
attract a fool’s attention and awaken desires that are evil. It was the mere sight of his paramour’s
beauty that lead King Bimbisara to risk his life in the enemy’s country and to
stay in the house of Lady Abrahmapara.
So it was in the case of the King of Khotan who because of resentment
arising from jealousy put many people to death. All such wickedness’s have their rise
from desires awakened by sight.
(2) Second is the censorship over the
desires arising from the use of the ears, among which we mention, musical sounds
from harp, twelve-string lute, and instruments using silk, bamboo, metal, stone,
etc., and from the voices of dancing and singing girls, reciting, praising,
etc. No sooner do we,
disciples of Buddha, hear these sweet sounds than our hearts are stained and our
minds entangled and we are led into evil acts. Such was the fact in the case of the
five hundred disciples who lived in a monastery in the Himalayas when they heard
the songs sung by a girl named Chindra.
They lost their devotion to the practice of Dhyana and became delirious
with exciting desires. By all such
causes and conditions may we know that sounds are the source of wickedness and
guilt!
(3) Third is the censorship over the
desires arising from the use of the sense of smell. By this is meant the scent from sexually
excited bodies, from beverages, from delicious foods, and from the fragrance
from all kinds of smoldering perfumes.
In our foolishness we do not recognize the true nature of smelling so no
sooner do we smell a fragrance then we desire it and are captivated by it. This unlocks the prison door of moral
defilement. Such was the fact in
the case of a certain Bhikkhu. He
was so captivated by the fragrance of lotus blossoms in a pond near his
monastery that he neglected his practice of Dhyana to indulge his passion for
it. The god of the pond rebuked him
severely and said: “Why do you steal my sweet perfume?” Because of our fondness for sweet
fragrances we awaken sleeping desires and fall into moral defilement. By recognizing these causes and
conditions we know that scents are the cause of evil acts.
(4) The fourth is the censorship over
the desires arising from the use of the sense of taste, which means all kinds of
sweet tastes in eating and drinking, such as bitterness, sourness, sweetness,
spiciness, saltiness and freshness.
All such pleasing tastes and flowers besides gratifying the tongue lure
the heart into excesses and evil.
Such was the fact in the case of a Lamaist monk in Tibet who was so fond
of cheese, it is said, that at his death he was changed into a cheese
maggot. By all such instances we
know that the sense of taste is the source of much guiltiness.
(5) Fifth is the censorship over the
desires arising from the sense of touch.
Our body is very sensitive to softness, smoothness, warmth in winter,
coolness in summer, etc. We are so
ignorant as to the true nature of these sensations that our minds become upset
and foolish by the touch of pleasant things, and our effort to attain
enlightenment is obstructed and hindered.
Such was the fact in the case of a “one-horned evil spirit” who lost his
supernormal powers because of his craving after pleasing tangibles. By al such causes and conditions we see
the folly and guiltiness of desiring pleasing tangibles and yielding to their
seduction.
The several ways for censoring our
desires that have been given above are taken from “The Mahavibhasa Sutra” which,
also makes the following observation:
“Notwithstanding the annoyances which the gratification of sensual
desires brings to us we go on craving for these desires.” As these five sensual desires are
gratified by anyone, he only becomes more intensely excited. It is like a burning house, the more
fuel is added the hotter the flames become. Or, if these sensual desires are
not gratified by anyone and he still clings to them, he is like a dog gnawing at
rotten bones. Or, if these
intensified desires become competitive, they are like birds fighting over their
prey. Or, they burn us as though we
were holding a blazing torch in the face of the wind. Or, they harm us as though we were
treading on serpents. Or, they are
like dreams from which we awake in a fright. Or, they have a life no longer than the
sparks from a flint. They are
looked upon as enemies, by wise men.
Notwithstanding all this we, like deluded fools, go on craving them as
long as we live, not realizing that these annoyances and suffering will continue
to trouble, after the death of the body, in a following rebirth.
These five kinds of sensual desire were
grasped by animals before us and their baneful effects have come down to
us. We are their slaves and by
reason of their power we may be dragged down into the three lower realms. Even in the sacred moments of
Dhyana and samádhi they close in about us.
What unbelievable enemies they are to us! We should flee from them instantly. “The Dhyana Sutra” speaks of them as
follows:
“The continual sufferings of birth and
death are due to your sensual desires and lusts. When these, your children, are grown,
they become your enemies and all your laborious work has been in vain and after
the last breath you are buried in the grave.
How foul is your dead body; how putrid
is a dead corpse! Its nine cavities
yield stinking fluids, but you, oh fool, cling to it as does a maggot to
excrement.
However, you who are wisest, realizing
the body’s emptiness and transiency, will not be enslaved by the allurements of
its desires but rising free from their fascinations will find your true
Nirvana.
You should follow the teaching of the
Buddha and, as you sit in Dhyana should count their breathing moment by moment
with all your mind and heart. This
is the practice of the earnest Bhikkhu.”
(3) Inner Hindrances To Be
Abolished
There are five kinds of inner
hindrances that must be abolished.
(1) The first kind are the hindrances
of sensual desires that have their origin within the mind itself, because of
memory or imagination. In the
preceding chapter in discussing the external conditions, we referred to the
sensual desires, also, but then we had in mind the bodily desires that had their
origin in the physical contact of the senses with their objects. Now we are to consider the mental notion
of these desires as they arise or linger in the mind itself. A follow of the Buddha may be practicing
Dhyana in a very solemn manner, but his mind may be filled with seductive
notions of these craving sensual desires and their continual activity will
effectually prevent good qualities from germinating. So when we become conscious of the
presence of these sense-desire notions, we must get rid of them at once. For, as in the case of Jubhaga whose
body was consumed by the inner fires of his concupiscence, so we must not be
surprised if the flames of these inner desires consume all our good
qualities. Those who cherish these
inner desires will make little progress on the path that lead to
enlightenment. Why is this so? It is because these inner desires are a
stronghold of vexations that so engross the mind that they crowd out the very
purpose to attain enlightenment. In
the Sutra it is written:
“You that seek enlightenment must be a
man of humility and modesty. You
that hold out the begging bowl that you might give blessings to sentient beings,
how can you indulge in cheap desires for yourself and plunge into the sea of the
five hindrances?
How is it that you, who has gotten rid
of the external desires, have forsaken all their pleasures and thrown them away
without regret, now seek to return to the shadow? Are you a fool who returns to his own
spittle?
These notions of sensual desires that
you are hankering for inevitably lead to suffering. If they are gratified there is no
satisfaction, and if they are not satisfied there is annoyance. In either case there is no happiness at
all.
What power do you have to get rid of
these pain producing desire notions?
When you have deeply enjoyed the happiness that arises from the
successful practice of Dhyana, then you will no longer be defrauded by these
deluding notions.”
(2) The second inner hindrance is the
hindrance of hatred. This is a most
fundamental factor in preventing one from attaining enlightenment. It is both the cause and condition
for our fall into the evil existences. It is the enemy that keeps us from
enjoying the Buddha’s Dharma. It is
the thief that steals away our thoughts of good will toward all sentient
beings. It is the fountain of evil
words that burst out unchecked.
Therefore, in the practice of Dhyana we should treat the mood of hatred
as though it was a personality that was annoying not only yourself, but your
relatives and enemies; and not only in the present but because of memory in both
the past and the future. This makes
nine annoyances, which will keep alive this mood of hatred. Hatred gives rise to grievances and each
added grievance gives rise to more annoyances. Thus hatred goes on disturbing the mind,
and that is why we speak of it as a fundamental hindrance. We should cut it away at the root and
thus keep it from spreading.
Suprapunna asked the Lord Buddha as
follows:
“What shall we get rid of if we want
peace and happiness? What shall we do to get rid of sorrow? What is the poison
that devours all our good thoughts?
Kill hatred and you will have peace and
happiness. Kill hatred and you
shall have no more sorrow. It is
hatred that devours all thy goodness.”
Having become fully convinced of the
evil of hatred, if one wishes to get rid of it, he must practice both compassion
and patience.
(3) The third hindrance is the
hindrance of laziness and sleepiness.
Laziness means that our mind gets dull and inert, while sleepiness means
that our five senses become relaxed, our body becomes immobile, and then we fall
asleep. To attain enlightenment we
need an alert mind and all such causes and conditions are hindrances that
prevent us from experiencing the highest happiness both in our present life and
in future lives, and the joy of the Pure Land, and the inconceivable peace of
Nirvana. This hindrance is perhaps
the most serious of all. Why? Because other hindrances come when we
are awake mentally and we can at least make an effort to overcome them, but the
hindrance of laziness and sleepiness makes effort impossible. In sleepiness, we are like a dead corpse
with no perception and no consciousness.
Even our Lord Buddha and the
Mahasattva-Bodhisattvas have had to combat sleepiness, as it is written in the
following verses:
“Get up! Do not lie there clasping a decaying
corpse to your bosom. Even though
it passes under the name of man, it is only an aggregation of rubbish. It is as if you had been poisoned by an
arrow; in your pain would you lazily lie down to sleep? It is as if you were tightly bound
because you had murdered someone; in your calamity and fear would you lie down
to sleep?
This thief and kidnapper might well be
our death if you do not repel him forcefully. It is like lying down with a poisonous
snake, or it is like lying down in the midst of battle; under such desperate
conditions how could you think of indulging in sleep?
You should realize that laziness and
sleepiness leaves you in perfect darkness; it robs you of your intelligence, it
dulls wits, it is a drag on your will, it obscures your heart’s true
purpose. How can you lie down to
sleep when suffering such losses?”
It is because of these very serious
causes and conditions that the mind is given its faculty for noticing and
appreciating their danger, and for guarding against and warding off laziness and
sleepiness. If laziness and
sleepiness are the great foe of the practice of Dhyana, strange to say, the
earnest practice of Dhyana is our best weapon against laziness and
sleepiness.
(4) The fourth inner hindrance is
recklessness and remorse.
Recklessness is of three kinds.
There is body haste, walking or rambling about with no especial purpose
in mind, sports and make-believe and dancing about. Then there is haste and recklessness of
lips. The lips seem to find
enjoyment in just reciting and singing and disputing and boasting and discussing
worldly affairs, all to no purpose, just for the thrill one gets out of it. The third is mind recklessness. This means careless thinking, idle day
dreams, the perversion of the minds powers to selfish and acquisitive ends when
they should be used for the attainment of enlightenment. Then there is the waste of the mind upon
the unnecessary discrimination of external differences and the diversion of it
into the enjoyment of worldly writings and artistic pursuits, or the frittering
away of it in concentration upon sentimentality and emotionalism, and the
absorption of it in contemplation of beautiful sights music, delicacies,
fragrance, softness, and the seductive rhythm and cadence of beautiful
thoughts.
It is as if a person, who had made up
his mind to strictly control his mind, deliberately forgets his purpose and lets
his mind run along the easiest channel.
What does it mean to be a reckless person? He is no better then an intoxicated
elephant free of its chains, or a wild camel held by the nose. Concerning this hindrance, it is written
in the sutra:
“Oh you, who have become a monk, who
have shaved your head and gone begging from door to door, why do you indulge in
light and reckless manners, when you know that by such careless conduct and
indulgence you will imperil all the benefits of the Dharma that might be
yours?”
As soon as we become aware of what we
are risking by such reckless acts and habits we should give them up at once for
all time. Because as soon as we
become aware of our guiltiness and do not give them up then remorse will spring
up and that will intensify the hindrance, where recklessness without remorse
would not be so serious. Why is
this? The reason is this: we may
have reckless habits without thinking much about it and then remorse will not
spring up to disturb the mind. It
is in the quiet of Dhyana practice that remorse with its burden of sadness and
regret and vexation rises to disturb the mind and prevent its
concentration. That is why
recklessness and remorse are so great a hindrance to the practice of
Dhyana. There are two kinds of
remorse, namely, one kind comes after recklessness, as stated above, and the
other kind precedes further recklessness.
It is the fear that always shadows the life of a criminal. It is like an arrow that has penetrated
so deep that it cannot be removed.
As the sutra says:
“Because you do what you ought not to
do, and do not what you ought to do, your life is replete with remorse and
vexation, whereby you will fall at your death into an evil existence.
If you have commuted an offence and
felt remorse for it, and afterwards are able to keep your mind from its
grievance, your heart will be happy and peaceful, but you should be careful not
to reawaken the mind either to the offence or to the remorse.
There are two kinds of remorse in which
the foolish man is accustomed to indulge.
The first is for things done which ought not to have done; the second is
for things, which he ought to have done, but which he did not do.
The reason why both these kinds of
remorse are foolish is because they do not express the true state of the mind,
and because the offence, having occurred, it is too late for you to undo
it.”
(5) The fifth inner hindrance is the
hindrance of doubt. If the mind is
clouded with doubt, how can it have any faith in the teaching? And if it has no faith in the teaching,
how can it profit by it? It is as
if one were going up a mountain for treasure but had no hands with which to
bring back any of the treasure.
There are some “honest doubts” which do not entirely hinder the practice
of Dhyana, but there are three kinds of doubt that most effectively hinder the
attainment of Samádhi. The first
kind of doubt that hinders successful Dhyana is doubt of oneself. We may question whether we are the right
one to attempt the Noble Path inasmuch as we are temperamentally gloomy and dull
and our faults and offences are many and serious. If in the very beginning we cherish such
doubts as that, we will never attain any development of Samádhi. So, if we are to practice Dhyana, we
should not be contemptuous of our self.
We should remind ourselves that it is impossible for anyone to fathom the
depth that some root of goodness lies buried in our past lives.
The second kind of doubt is doubt in
our master. We may have been
displeased in his manner or appearance and doubted whether he had attained any
degree of enlightenment and would be able to guide us along the path. If we cherish such doubt or contempt for
our Master (Teacher), it will certainly hinder our attainment of Samádhi. If we wish to get rid of this hindrance,
we should recall the words of the “Mahavibhasa Sutra” in its parable of the
miser who kept his gold in a bag of rubbish. If we love the gold of enlightenment we
too must keep it in our rubbish bag.
Although our master is not perfect as we think he ought to be, we should
honor and trust him because he stands for us in the Buddhas place.
The third kind of doubt is doubt in the
Dharma. Nearly everyone of us no
doubt retains some measure of confidence in his own mental judgment, and
therefore it will be hard for us at first to have faith in the teachings of the
Master when they differ from what we think they ought to be, and it will be hard
at first to put his teachings into practice humbly and faithfully. So long as we cherish doubts of our
Master, we cannot be much influenced by his teachings. This is clearly explained in the
following stanzas:
“Just as a man standing where the roads
cross and questioning which way he ought to go so are we facing the true nature
of things. If we cherish doubts as
to our ability to know and to choose the right way, it is not likely that we
will put much earnestness or zeal into our search.
If, in our ignorance as we face the
true nature of things, seeing bad and good, mortality and Nirvana, we doubt our
Master, we resign ourselves to the bondage of life and death. We will be like a deer chased by a lion
with no hope of escape.
In your ignorance, facing the true
nature of things obscured by the world’s appearances and changes, you had better
have faith in the good Dharma and follow its teachings with zeal and
confidence. Standing where the ways
of life cross, have faith and courage to choose the right.”
Faith is the only entrance to
Buddhism. Without faith all earnest
study and constant effort will be to no avail. Just as soon as you are convinced that
error always follows doubt, give up all doubt and enter the gateway of
faith.
Someone may ask: “There are as many
different kinds of error as there are grains of dust, why do you speak of giving
up only five doubts? That is true,
but these five doubts cover the whole field of greed, hatred and
foolishness. Doubt, greed, hatred
and foolishness are the bad ways that are fundamental. Beyond the gateway of doubt open all the
paths, said to be eighty-four thousand in number, that lead to worldly
suffering: if we close the gate of doubt we block the way to all evil.
For these reasons the followers of
Buddha should get rid of the five inner hindrances of greed, anger, hatred,
laziness and sleepiness, recklessness and remorse, and doubt. Getting rid of these five hindrances is
like having a debt remitted, it is like recovering from a painful sickness, it
is passing from a famine stricken country into a land of prosperity; it is like
living in peace and safety in the midst of violence and enmity with no apparent
reason for it. If we have given up
all these hindrances our minds will be fresh and happy and our spirits and
tranquil and peaceful.
Just as the brightness of the sun may
be obscured by smoke, or dust, or clouds, or mist, or Rahula, or the Asuras may
hide its brightness behind their palms, so the pure brightness of our minds may
be obscured by these five hindrances.
(4) Regulating and
Readjusting
When we, the followers of the Buddha,
began to learn the practice of Dhyana, we do so because we wish to put into
practice all of the teachings of all the Buddhas of the ten quarters, past
present and future. We should, at
the very beginning, besides desiring to attain supreme enlightenment, make an
earnest vow to emancipate all sentient beings. Our purpose to do this should be as firm
and unchangeable as is gold or steel; we should be energetic and courageous even
to the sacrifice of our lives; we should never be turned aside or backwards even
after we have attained all the Buddha Dharmas. Having made this vow in ass
sincerity, we may sit up with right thoughts, contemplating the true nature of
all things, merit and demerit, memory and forgetfulness, the false consciousness
that arises from the sense perception of objects, and from the process of the
mind, all kinds of impure out flowings of the mind and evil passions, all the
laws in the triple world of cause and effect, of birth and death, and doing and
not doing, are not within the grasp of the mind. This is written in “The Dasa-bhumika
Sutra” which says:
“There is nothing in the triple world
but the operation of our own minds.
When you realize that there is no personality in your mind then you will
recognize that there is no reality in things as well.”
If our thoughts do not become attached
or influenced by things then action, deeds, birth and death, all cease and never
have been. After recalling all
these things, then began the real practice of Dhyana in accordance with the
orderly stages given here.
Now let us consider the fourth
heading—what is meant by regulating and readjusting? It may be likened to the work of a
potter. Before he can begin to form
a bowl or anything else he must first prepare the clay—it must be neither be too
soft nor to hard. Just as a
Violinist regulates the tension of the different strings—they must be in perfect
tune—before he can produce harmonious music. So it is just the same in our case. Before we can control our mind for the
attainment of enlightenment, we must first regulate and adjust the inner
conditions.
To be able to secure the right
regulation and readjustment of conditions for our practice of Dhyana there are
five lessons to be learned. If
these lessons are learned and applied, then Samádhi can be easily attained,
otherwise a great deal of difficulty will be experienced and our tender root of
goodness can hardly sprout.
(1) The first lesson relates to our
habits of eating. Eating is
necessary for the support of the body and mind in its search for enlightenment,
but too much eating would clog the system and cause sickness that would be a
distress and hindrance to our practice.
On the other hand if we take too little food there will be an emaciated
body, the distress of hunger, of feeble and unstable mind, and a weak and
uncertain purpose. Neither of these
two extremes is the right way to attain the fruits of Dhyana. If we eat repulsive food our minds will
be disturbed and our understanding confused and bewildered. If we take improper food we invite
sickness and out strength of purpose fails. For these reason we should be very
careful in our eating. The sutra
says:
“The strength of purpose to attain
enlightenment will vary with the strength of the body. Eating and drinking should be under
restraint; you should keep your mind tranquil by avoiding disturbing
thoughts. When the mind is calm you
will find satisfaction in zealous practice of Dhyana. These are the teachings of all the
Buddhas.”
(2) The second lesson relates to the
regulation of laziness and sleep.
Sloth is one of the besetting hindrances and no indulgence should be
allowed it. If we give to sleep we
shall be wasting time that might be given to our practice or that might better
be employed in industry. Too much
sleep brings dullness of mind, and drowns our good qualities in deep seas of
gloominess. We should recollect our
impermanence and make good use of the time by restraining our laziness and
sleepiness. By so doing the brain
is refreshed and the thoughts purified, and as we realize Samádhi the heart will
be at rest as in a holy sepulcher.
In the sutra it is written:
“In the evening and after midnight you
will not forget the practice of Dhyana”
Just because it natural to be slothful and sleepy we ought not to spend
our lives in idle comfort—such a life is vain and fruitless. We should remember that that
conflagration of impermanence is sweeping over the world and we should not yield
to sloth and sleepiness in seeking deliverance.
(3) The third, fourth, and fifth lessons relate to the right control of
the body, its physical state, its breathing, and its mental state. They are to be considered as the
beginning, the middle, and the ending of one regulation. In order to concentrate the mind in
Dhyana, we must first regulate the condition and position of the body, then of
its breathing, and finally of its mental states. This means that before we begin Dhyana
we must keep close watch over our physical activities and states, such as
walking, working, standing, sitting, etc.
lest we become over tired or exited and our breathing become rapid and
forced. The mind then will be in no
good condition to begin practice.
It will be disturbed, vexed, clouded, and far from tranquil. We ought to take precautions against
such a state at all times whether we are expecting to practice Dhyana soon or
not, so that our mind will always be fresh and transparent and in good
condition. But especially before
beginning Dhyana, we should take careful thought as to the condition of the
body. We should also take careful
thought as to the place where we are to carry on the practice. We should find a place that will be free
from disturbance and that would not offer any unnecessary difficulties to the
practice.
Next we should consider the position of the body. We should cross the feet with the left
foot on the right draw the legs close to the body so that the toes are in line
with the outside of the thighs.
This is the half position.
If you wish to take the full position, simply place the left foots on the
right thigh and the right foot on the left thigh at right angles to each
other. Next we should loosen the
girdle and arrange the garments so that they will not become disarranged during
practice. Next we place our left
palm upon the right hand, and we place the hands on the left foot, which we draw
close to the body. Next we
straighten up the body, swaying it several times to find its center, the
backbone neither too bent nor too straight. Next we straighten our neck so that the
nose is in a perpendicular line with the navel. Next, open the mouth and breath out all
bad air from the lungs slowly and carefully so as not to quicken the
circulation. Then close the mouth
and breath in fresh air through the nose.
If the body is well regulated, once is enough, otherwise, do it two or
three times.
Next close the lips with tongue resting against the upper palate. Close the eyes easily simply to shut out
unnecessary light. In this
position, sit firmly as if you were a foundation stone. Do not let your body, head hands or
feet, move about. This is the best
way for regulating the body for the practice of Dhyana. Do not be hurried about it nor unduly
sluggish.
(4) The fourth lesson relates to the regulation of breathing. Breathing may be divided into four
kinds—blowing, panting, audible and silent, only the last of which can be said
to be in a regulated adjusted state.
By blowing is meant that we feel our breath being forcibly sent through
the nose. By panting is meant that
our breathing is too hurried and hard.
By audible is meant that when sitting we can hear a faint sound of the
breath as it passes through the nose.
If we were standing or working we would not notice it, but in our
practice it is enough to distract the mind. By silent breathing is meant that there
is no sound, no compression, no force, simply the slightest feeling of the
tranquility of our breathing, which does not disturb the mind but gives to the
mind a pleasant feeling of security and peace. Blowing disturbs concentration panting
gives it heaviness audible breathing wearies it. We can attain Samádhi only
with silent breathing.
This then is the lesson concerning breathing that we are to learn at the
beginning of our practice of Dhyana.
Wear loose cloths, let the wind blow over and refresh the body; imagine
that every pore of the body is participating in the breathing. Let the breathing be neither forceful
nor hasty, let it be gentle, natural and deliberate. By doing so the mind will be clear,
sickness will be avoided, and there will be enjoyment in the practice and a
successful issue from it.
(5) The fifth lesson relates to the regulation and adjustment of the
mind. There are three stages of
this regulation, in entering Dhyana, in practicing it, and in retiring from
it. In entering Dhyana the mind is
to be brought into an empty and tranquil state. The uncontrolled and half-unconscious
current of confused and vagrant thinking must be brought to a stop. Second, these vagrant thoughts must be
prevented from again arising and all bad states of mind, such as discouragement
or aimlessness, or lack of control, or too great tension, are to be
avoided. Let us speak more at
length about these bad mental states that are to be regulated and adjusted. When we are sitting erect and perfectly
still the mind very easily falls into drowsiness and becomes inattentive and the
head nods. At such moments it is
advisable to focus the minds attention on the tip of the nose but still keeping
the mind empty and tranquil. This
will prevent the mind from sinking into discouragement or aimlessness. Again, when we are sitting erect and
perfectly still the mind very easily passes out of control and drifts
about. The body becomes lax and all
sort of vagrant thoughts and pass away.
At such times it is advisable to focus attention on the navel, which
tends to unify the mind and prevent confusion. So long as the restless activities of
the mind are brought to a standstill there will naturally be tranquility. That is, if our minds are regulated and
adjusted there will be neither sinking nor drifting about.
As to the aspect of over strain, by this is meant that, because of our
earnest effort to practice concentration we overdo the matter and use wrong
means and the brain becomes tired and possibly there are fatigue pains in the
head and chest. At such times we
should relax our effort slightly and give up trying to forcibly eject the
vagrant thoughts, letting them pass away more naturally, which they will do if
for a moment we focus the mind on the navel.
As to the aspect of too great looseness of mind control there is likely
to be dullness and dispersion of attention, the body will lose its erectness,
the mouth will open and the saliva drivel and sleepiness will overcome it. On such occasions we should renew
attention and effort toward mind control by which the mind and body will be
mutually helpful in attaining success.
To attain this success there must be a progressive advance from a state
of physical activity to a state of mental tranquility. Just as the breathing is to become
gentle and inaudible, so the current of the mind’s activity is to become gentle
and unnoticed. Just as we regulate
the activities of the body, so are we to regulate and adjust the activities of
mind until there is tranquility and peacefulness.
In the second teaching of the fifth lesson—regulating the mind as it
abides in Dhyana—we are to employ three kinds of regulation. We are to use our brain to concentrate
our mind at every moment of our sitting, and we are to use skillful means for
extending the sittings from one hour to two hours, to four hours, to even six
hours out of the twenty-four. To be
able to do this we must have perfect control over the condition of our bodies,
our breathing, and our minds, and must be able to regulate and adjust these
conditions so that they will be in the best condition during the whole progress
of the sitting. If, during the
progress of the sitting, we become conscious that the body has relaxed into a
loose or strained state, or a slouching attitude, we should immediately regulate
and restore it to its former erect and attentive state. We have to do this again and again. Then, our body may be erect but our
breathing may be wrong, constrained, panting, or audible. We must correct this at once, until it
is gentle, continuous and silent.
Next, though both body and breathing may be regulated, the mind may be
drifting, or sinking, or it may be too lax, or too constrained. As soon as we become conscious of it, we
should again bring it in to adjustment as before. For the regulating of these three, body,
breathing and mind, there is no fixed order, we should simply regulate and
adjust whichever and whenever we notice anyone of them to be in an improper
state. As long as we sit in
practice we should keep body, breathing and mind in perfect control and
harmonious adjustment. If this is
done there will be no relapses and no hindrance to the certain attainment of
enlightenment.
In the third teaching of the fifth lesson—how to withdraw from
Dhyana—there are three things to be attended to. First, we should gently relax the mind,
open the mouth and exhale the air as though to empty it from every part of the
body and arteries and veins. Then
we should move our body little by little; next our shoulders, hands and neck;
next our feet until they become flexible; then gently rub the body; next rub the
hands until the blood circulates warmly; and not until then should we open our
eyes and rub them with our warm hands.
Finally, sit quietly for a moment or two and then get up quietly and go
away. If we proceed otherwise, if
we break in suddenly upon our meditation and hurry away, the conditions of the
body in Dhyana being different from the conditions of active life there will be
a disharmony, perhaps a feeling of headache or of paralysis in the joints, which
will linger in the mind as a feeling of annoyance and uneasiness that will
prejudice the mind against a following sitting. Therefore, we should be attentive and
careful in retiring from the practice.
As we retire from a state of minimum activity of mind back to maximum
activity of the body we should do it gradually and thoughtfully, carrying over
into our ordinary life the practice of concentration of mind. There is a stanza that refers to
this:
“You shall not only make rules for sitting, but you shall make rules for
the retirement from sitting so that there will be no jolt between the minimum
activity of the mind and the maximum activity of the body. You should be like a good horseman who
has perfect control over his horse.”
It is also written in the “Lotus of The Wonderful Law Sutra:”
“For the sake of the enlightenment of all the Buddhas, the
Bodhisattva-Mahasattvas assembled here have devoted their lives with zeal and
perseverance. They have experienced
the hundreds of thousands of myriads of kotis of Samádhis as they have entered
Dhyana, abided in Dhyana and retired from Dhyana. They have attained transcendental
powers, have practiced the practice of Brahma for long periods, have studied all
the scriptures, for innumerable numbers of thousands of myriads of kotis of
aeons.”
(5) Expedient Activities Of
Mind
In practicing Dhyana the mind should be possessed by
five expedient activities or states.
The first of these is an activity of wishful-ness or purpose. It is willfulness in the sense of
paramount desire, or preference of directive control. If we are to attain the object of
Dhyana, we should wish and purpose to avoid all false and worldly thoughts and
hindering states of mind and all confused and shifting attention, and should
take the attainment of the object of Dhyana, namely the attainment of
tranquility, of transcendental knowledge and wisdom, the mind’s paramount desire
and purpose. The Lord Buddha
said:
“Of all your good qualities, a wishful purpose is the principle
cause.”
The second expedient activity of the mind is characterized by an earnest
and zestful spirit. It means to
keep the Precepts with a persevering earnestness of spirit: it means to give up
the five hindrances, and to persevere in our practice with whole-hearted zeal
both in the evening and in the early morning. If you were trying to get fire from a
twirling stick you would not expect to be successful if you did it
intermittently; you must persist with increasing effort until the fire
comes. So you must seek
enlightenment with the same earnest zeal.
The third expedient activity of the mind is mindfulness and
recollection. It means that we
should always keep in mind the emptiness and deceptive aspect of the world with
all its fraud and suffering, and should always cherish thoughts of the nobility
and value of the enlightenment that comes from the practice of Dhyana. It is noble because it leads to the
highest attainment of realization, and wisdom and compassion. It opens up the capacity of the mind for
the enjoyment of the highest powers of cognition; it gives one an intuition of
the blessedness that follows the extinction of the intoxicants, it enables one
to realize the highest joy when perfect wisdom is devoted to the deliverance of
all sentient beings. This is what
is meant by recollective mindfulness.
The fourth expedient activity of the mind is keenness of insight. We should ponder over a comparison of
the enjoyments of the world with those that come with the practice of
Dhyana. We should think
with penetrating insight as to whether there is a loss or gain, as to whether
the gain from the practice of Dhyana is inconsiderable or of the highest
importance. The delights of the
world are elusive and delusive; one needs keenness of insight to judge them
rightly. The world's fascinations
often obscures it suffering and unreality.
If we consider it carefully and truly we are bound to see that desire for
the world and its illusions is a loss and not a gain.
On the contrary, the same keenness of insight will convince one that the
practice of Dhyana brings one inestimable gain of intuitive realization and
transcendental intelligence that are free from all intoxicants and are
unconditioned. To live in a quiet
and secluded place, to feel free from the bondage of life and death, its
unhappiness and suffering, to sit quietly in Dhyana, is of highest importance
and value. Keenness of insight will
keep these differences clear before the mind and will aid one in the earnest
practice of Dhyana.
The fifth expedient activity of the mind is clearness and
singleness. It means that we should
understand clearly the true nature of the world as being pain producing and
abominable and at the same time, we should know well that the tranquility and
intelligence of the mind brought about by the practice of Dhyana is very
precious and honorable. With
this clearness and singleness of mind we should determine unreservedly to
practice Dhyana with our mind as resistant as gold or diamond, so that we will
be able to resist and cast off all evil influences of Devas, Maras, and
Thirthakas, which might tend to discourage us. Even though we are unconscious of any
marked success in our practice, clearness and singleness of mind will keep us
from neglecting the practice or from turning back. A man before he begins a journey will
have a clear idea as to where and why he is going and then after that, will not
be easily turned aside, so a man in his practice of Dhyana should have a clear
and single mind, if he is to hope for success.
(6)
Right Practices
In the practice of Dhyana there are two aspects to be
considered. The first relates to
the sitting, and the other relates to the circumstances and conditions.
(1) First as the right practice of sitting: Dhyana can
be practiced while one is walking, standing, sitting or reclining, but the
position of sitting, being the best for its practice, that it considered
first. It may be considered under
five different headings.
(a) First, in its relation to the many and confused
thoughts that fill the mind at the beginning of the practice. First we should practice stopping of
thoughts in order to bring these many thoughts to a standstill and break off
thinking all together. If we have
difficulty in doing this we should next practice examination of thoughts. That is, to get rid of the many and
confused thoughts that ordinarily crowd the mind at the beginning of Dhyana, we
must practice “stopping and examining.”
We will explain this practice of stopping and examining” in two
ways. (I) As to “stopping.” There are three ways of doing this. It can be done by recalling the
wandering attention to some part of the body as the tip of the nose, or the
navel. By so doing the many and
wandering thoughts drop out of attention and disappear. It says in one of the Sutras:
“You must keep your mind under control without any
relaxation; you should keep it under control as you would a monkey.”
It can be done by bringing attention to only one thought
when the other will pass away, after which the one thought could more easily be
excluded. The sutra says that of
the six senses, the mental process is of the highest importance; if we control
the mind we control the other five senses and the perceptions that spring from
them. Again, it can be done by
recalling the true nature of all objects of thought. We should recall that every object of
thought arises from causes and conditions and therefore has no self-nature of
its own. Recollecting this the mind
will have no reason for grasping it and it will fall away. Referring to this the sutra says:
“There is no substance in phenomena for phenomena are
made up of causes and conditions.
You are called a disciple because you recognize the true nature of all
things and are able to stop your mind from dwelling upon them.”
When we begin to practice meditation, at first our
thoughts continue and ramble about without any cessation. We try to realize their true nature and
to employ different means for stopping them, but the delusive thoughts continue
to flow on. In this case, we should
reflect on the history of the thought that has arisen:
In the past it must have taken some form that has now
been exterminated; and we know that in its present form it has no actual
existence; and in the future it will have no more reality. By this consideration we realize that
the phenomena of thought has no reality by which it can be grasped, either in
the past, present, nor future, and so we exclude it from attention.
Although we may be convinced by our insight that this
continuing stream of thoughts has no substantial existence and we are able in
the main to exclude it from attention, but there still may remain a
consciousness of flickerings of thought springing up occasionally from moment to
moment. In this case we should try
to realize the true nature of consciousness by which we notice these momentary
flickerings of thought.
Consciousness arises when the six external objects of thought are brought
into contact with the six senses and the six internal sense minds react to
them. So long as the six internal
sense minds are not in contact with the six external objects of sense no
consciousness of them will arise.
Applying this to the consciousness of thoughts that we are convinced have
no existence in the past, present, nor future we are forced to recognize that
all such phenomena are mere assumptions of the mind. Being thus convinced as to the rising,
extermination, and future unreality of thoughts, we exclude them from further
attention and the mind becomes tranquil.
As the mind becomes tranquil, we more and more become convinced as to the
unreality of all thought, even the notion of our own existence. This is the ultimate principle of
tranquility and peacefulness that is embodied in the conception of Nirvana where
all thought comes to a natural and final end. In “The Lotus of The Wonderful Law
Sutra” it is said that as soon as the mind becomes diffused we should bring it
back into right mindfulness, and keep it under control of right
mindfulness. This means that it is
not by diffusion and scattering of thought that thought can be brought to a
standstill but it is by concentration and mindfulness. The human mind is not an entity with its
own phenomena that can be grasped and held by continued and forced effort; even
right mindfulness is only an efficient means for controlling its
activities. By this is meant that
at the beginning of our practice of Dhyana we will find difficulty in
controlling and excluding thought which if affected by too much violence might
result in insanity. It is like
becoming proficient in archery—we must take a long time for practice if we are
to become proficient.
(II) Second, as to “stopping and examining,” we will now
consider the control of vagrant thoughts by examining, or observing, or making
insight. One way is by opposing a
bad state of mind with its corresponding good state, as for instance, serving,
or making insight. One way is by
opposing this bad state of mind with its corresponding good state, as for
instance, thoughts of purity as opposing licentious thoughts and desire,
thoughts of kindness as opposing hatred, thoughts of the five grasping
aggregates that make up personality as opposing egoism, and thinking about
breath in controlling too much effort at the beginning, or controlling rising
thoughts during the practice.
Another way is to oppose definite things or thoughts with consideration
of the causes and conditions that make them what they are, namely, empty,
transitory and ego-less. By
doing this, the hold of these passing thoughts upon the attention will be broken
and they will pass away as we note their vanity, and new thoughts will be less
likely to arise. The
discussion of this means of examining is referred to all through this treatise
so we will say no more about it at this time. It is also stated in a sutra:
“All phenomena are impermanent, existing simply in our
own minds, and so, as we see the unsubstantial character of all things, knowing
them simply as objects of sense, you should devote no more thought to
them.”
(B) Second is the relation of the practice of Dhyana to
such “sicknesses” of the mind as sinking and drifting. Often during the progress of the sitting
the mind will become darkened or obscured or inattentive or unconscious or
sleepy. On such occasions we should
practice a reflecting insight; we should practice “stopping to stop them.” This is a very brief suggestion for the
treatment of these sicknesses of the minds sinking and drifting, but in adopting
it you should be careful to have the remedy fit the disease for there should be
no inappropriateness.
(C) In the relation of the sitting practice of Dhyana we
should take advantage of every means available to secure tranquility of
mind. As has been said, if the mind
is disturbed or over-active or sinking, we should practice stopping and
examining. If the mind does not
become tranquil, then we should practice “stopping to stop” our thoughts: if the
body and mind then become calm and peaceful we have reason to believe that the
remedy was suitable for the disease and we should use it as occasion
demands. If in practicing Dhyana we
feel the mind to be unsteady and not advancing toward tranquility
notwithstanding our practice of “stopping to stop,” then we should try some form
of insight. If, as soon as we
employ insight, we notice that the mind is more serene and pure as well tranquil
and peaceful, then we know that insight was adapted to our need and we should
employ it at once, in order to complete the pacification. This is a brief statement of the way to
use adjustment means in the practice of stopping and reflecting. But all these suggestions should be
followed with care and discrimination if we are to expect the good results of a
tranquil and peaceful mind and the following rewards of successful practice of
Dhyana.
(D) The fourth relation of the practice of stopping and
examining to our practice of Dhyana is the treatment of minimum thought in the
concentration of mind. This means
that after using stopping and insight for the suppression of confused and
maximum thinking, we should now use it for the control of minimum thinking. As soon as our confused maximum thinking
is tranquilized we attain a measure of concentration and because of that the
mind enters into a more subtle state.
Because the body and mind are comparatively tranquil and peaceful there
is a feeling of exhilaration in which state it is easy for minimum thoughts of
heretical prejudice to seep in. If
we do not recognize this and do not adopt ways to prevent these false and
deluding thoughts from arising they will easily increase and run into thoughts
of egoism and craving desire. As
soon as the mind begins to crave things it has already forsaken the idea of
emptiness and has reinstated the idea that some things have a real
existence. If we recall to mind the
universal emptiness then these two vexations of sense perception and desire will
be eliminated and the mind will continue tranquil. This is the practice of stopping. But if those thoughts of sensation and
craving continue to arise it proves that the mind is still in bondage and we
must try the other remedy of insight into the nature of these minimum
thoughts. As soon as we recall
there unsubstantial character we will cease to be attached to them; as soon as
we cease desiring them they will quickly pass away being only the vexations of a
moment. This is a brief account of
the remedy of stopping and insight as applied to the minimum thoughts that arise
in the course of our practice of Dhyana.
There is a slight difference between stopping and insight, which must be
kept in mind when we come to passing out of concentration because a mistaken use
of them at that time would be serious.
(E) The fifth relation of the practice of stopping and
examining pertains to the need of establishing an equilibrium between Dhyana and
intelligence. If, in the practice
of Dhyana, we come into concentration of mind, either by the method of stopping
or the method of insight, and have no attainment of intelligence, it is an
ignorant form of concentration and cannot cut away our bonds of mental
habits. Again, we may have attained
a little intelligence but have not enough to develop into full intelligence or
to wholly remove the bonds of defilement.
In such a case we should apply the insight of analysis to our bonds and
defilements, and by so doing would be able to get rid of them and thereafter
would be able to realize concentration with intelligence and thus be able to
employ the right ways for the attainment of enlightenment.
As we are sitting up and practicing Dhyana, especially
by the means of insight, it is possible that all of a sudden we will be
enveloped in a wave of intuition and intelligence, but as our power of
concentration is still weak our minds will be weak and fluctuating like a candle
flame in the wind, so this measure of transcendental intelligence will not be
lasting. Under this condition we
must again go back to the method of stopping all thought. Then by the patient practice of stopping
all thought, the mind will come to be like a candle in a closed room that burns
steadily and brightly. This is a
brief account of the methods of stopping and examining applied to securing
equilibrium between concentration and intelligence, or concentration and
realization. If we practice Dhyana
with the body in right position and make good use of these five means for
securing right conditions of the mind, choosing the one that is most appropriate
at the time, we will soon become competent and be able to make good use of our
whole life.
(2) We now come to a consideration of the second
division of right practice of Dhyana.
The first division had to do with right sitting and right conditions of
mind control. This division has to
do with the employment of stopping and examining in the circumstances to be
encountered and the conditions to be experienced. It is of first importance that we sit up
in proper position but as the body is under bondage its condition is not always
the same and the circumstances vary.
We should learn to practice stopping and examining under whatever
circumstances we are placed and in whatever condition we find ourselves. Otherwise the practice would be
intermittent, the practicing mind would be checked by reverses, the bonds of
desire and grasping would be renewed, and the defilement of habits would be
intensified. Under these
circumstances how can we expect to advance in our understanding of the Dharma or
in our powers of cognition? But if
we keep our minds steadily under control and constantly employ the best means
for practicing then we will steadily advance in our power of understanding and
realizing.
Now, let us ask, what is meant by stopping and examining
in relation to conditions and experience?
Under the heading of conditions and experience there are six conditions
and six aspects of experience, making twelve items to be considered.
(A) First as to the condition of acting, (B) while
standing, (C) while sitting, (D) while reclining, (E) while doing things, (F)
while speaking. In these conditions
there are six aspects of behavior, namely, (G) as regards eyes toward sights,
(H) of ears toward sounds, (I) of nose toward smells, (J) of tongue toward
tastes, (K) the body toward tangibles, (L) and the mind toward ideas. We will now explain the relation of
stopping and examining toward these six conditions and six aspects.
(A) Acting.
When engaged in any activity we should ask this question: for what reason
am I engaged in this activity? If
we are conscious that we are acting from unworthy motive—because of
discouragement, vexation, or some other evil instinct—we should cease the
action. But if we are conscious
that we are acting from some good moment, such as charity or some spiritual
service, then we should go on with the activity. If we go on with the activity we should
concentrate the mind one the pure activity with no ulterior purpose in
mind. If we cease the activity, or
the mind is disturbed by desires, or angry or egotistic thoughts, then we should
stop practicing. What is meant by
this; it means that the mind should be tranquilized by getting rid of the
thoughts, which prompt the action.
Action in itself is unwise as it leads to further multiplicity and
increased confusion and dissatisfaction and suffering. Action is warranted by some good purpose
and when the mind is convinced of this it will be quieted and if there is no
good purpose in mind the activity will cease. The acting mind and all that eventuates
from its activity have no reality that can be taken hold of. When this is fully understood, the
disturbing activity of the mind will cease, and with it the activity of the
body. This is what is meant by
practicing stopping under the conditions of action.
What is meant by practicing examining or insight under
these same conditions? This means
that we should recall that the mind is crowded with impulses to activity, which
have no substance in, themselves and which lead to vexation and disturbances
good and bad. We should reflect
upon this and realize that neither the acting mind or the following action has
any true existence but are alike, empty and vain. This is what is meant by the practice of
examining under the condition of acting.
(B) Standing.
If we are standing because we are vexed or disturbed or are seeking some
selfish thing, we should cease standing.
But if we are standing for some good purpose, we should remain standing
but with tranquil mind. What is
meant by standing? When a man is
standing, he is neither active nor at rest; he is simply “standing by,” that is,
in a position to begin activity or sit down and relax. What is meant by practicing stopping and
examining under these conditions of “standing by?” If in this condition we recall that by
remaining in it we shall experience all manner of vexation and disturbance, good
and evil, and also recall that our standing by mind and all the arises from it
by its manifestation in activity have no substance that can be grasped then the
deluding thoughts are quieted and activity ceases.
Now what is meant by practicing examining or insight
under the condition of standing by?
It means that the mind, being located in the brain is the cause of all
the following vexations and disturbances both good and bad, which should lead us
to reflect that not only are the vexations and disturbing activities empty of
any substance, but so, also, is the “personality” that seems to initiate the
thoughts of standing by and the thoughts of activity and that all alike are
emptiness and vanity. This explains
the practice of examining.
(C) Sitting.
We have already discussed the problem of the application of stopping and
examining to the condition of sitting in the practice of Dhyana; we will now
only refer to it briefly. First we
should ask ourselves the question: why am I sitting here? If we are sitting because of vexation
and a disturbed mind, we should not do it.
But if it is for some good, unselfish purpose, then we should take our
seat with a concentrated but tranquil mind. What is meant by practicing stopping
under the condition of sitting?
When we are sitting, we should comprehend that by our sitting there will
be all kinds of disturbances and vexations, good and bad, and by so
comprehending we will prove the arising of delusive thoughts. This is the practice of stopping. By the practice of examining at the time
of sitting, we mean, that at the time of encountering the vexations and the
disturbing experiences while we are sitting in practice, we should recall that
it is by our sitting with legs crossed with body in right attitude that we are
encountering these vexations and disturbances, but that they have no substance
and will pass away. And just as we
reflect that the sitting mind has no substance of its own, so the sitting
“personality” has no existence and is nothing but vanity and emptiness. This is the practice of examining as
applied to the condition of sitting.
(D) Reclining.
We should keep in mind the question as to why we are lying down. If it is because we are lazy and
sleeping we ought not to do it, but if it is the regular time for sleep, or
because we truly need rest, then we should do so with tranquil mind. When we lie down we should take the
position the lion takes—on his right side with his feet crossed. What is meant by stopping at this
time? When we are about to rest or
sleep, we should recall that various disturbances and vexations of mind will
follow but that all of them are unsubstantial and unreal and with that
recollection the mind will become tranquil. By this is meant the practice of
stopping at the time of reclining.
What is meant by examining at the time of reclining? We should recall that it is by our hard labor and following weariness that we have become fatigued and our senses dulled. From this will follow many disturbances and vexations but that all of them, good and bad alike, are empty of any self substance and are empty and vain. We should recall also that the reclining “personality” and all that arises from the condition of reclining are nothing but emptiness and vanity.