Buddhist-Meditation-Systematic-and-Practical
Buddhist-Meditation-Systematic-and-Practical Buddhist-Meditation-Systematic-and-Practical
investigation) dhyana." The example here is of a man trying hard to understand the real meaning of the twelve factors (nidana) of pratityasamutpada leading to the attainment of Arhat. d. By "keeping a silent mind of sunyata dhyana." This type of attainment applies to those who practice the sunyata truth. e. Attainment may also arise by "keeping calmness on the functions of the truth dhyana." Examples of this are to be found in the Hua-yen school's meditations to be described later and called the "Ten Mysterious Gates" (see Chapter XI, B). f. By "relinquished-evil dhyana." The renunciation of all unwholesome thought, speech, and action which is so much stressed in the Hinayana course leading to Arhatship. g. Lastly, attainment may result from the "forest of merits dhyana." This is by the practice of the six paramitas, which are like a forest full of fruiting trees, whereby our merits become very strong. This is just to point out some good conditions for our foundations of practice and to make it easy for us to understand the various conditions resulting in the 80
attainment of superior states of enlightenment. 2. Using other categories we may classify samadhi into three great groups. These are, first, the "worldly or mundane concentrations" which we call "dhyanas." Then come the supramundane states reaching up to the attainment of Arhat and called "beyond the world." Third, there are those lokottara samadhis known as "utterly beyond the world." (Note: As used here, "world" means: from this earth up to life in the formless heavens or down to suffering in the hells. Thus it is quite different from the "world" described by non-Buddhists. They have confined the meaning of "world" to the very earth on which we live.) a. WORLDLY STATES OF DHYANA. These we may divide into two: i. The first is "fundamental taste dhyana." The name implies that there are still some "tastes" experienced in concentration. "Tastes" in this sense refers to the happiness, joy, or good feeling to be found in those states, which lead, unless the meditator is careful, to attachment. Included under this heading are the three groups of four, known collectively as the twelve gates of dhyana. They are: the four rupa-dhyanas, the four Brahma-viharas, and the four arupa-dhyanas. (Another confusion becomes possible here, as in Chinese the arupa-dhyana, "infinity of space" (akasanantyayatana) is 81
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investigation) dhyana." The example here is of a man<br />
trying hard to underst<strong>and</strong> the real meaning of the twelve<br />
factors (nidana) of pratityasamutpada leading to the<br />
attainment of Arhat.<br />
d. By "keeping a silent mind of sunyata dhyana." This<br />
type of attainment applies to those who practice the<br />
sunyata truth.<br />
e. Attainment may also arise by "keeping calmness on<br />
the functions of the truth dhyana." Examples of this are<br />
to be found in the Hua-yen school's meditations to be<br />
described later <strong>and</strong> called the "Ten Mysterious Gates"<br />
(see Chapter XI, B).<br />
f. By "relinquished-evil dhyana." The renunciation of all<br />
unwholesome thought, speech, <strong>and</strong> action which is so<br />
much stressed in the Hinayana course leading to<br />
Arhatship.<br />
g. Lastly, attainment may result from the "forest of<br />
merits dhyana."<br />
This is by the practice of the six paramitas, which are<br />
like a forest full of fruiting trees, whereby our merits<br />
become very strong.<br />
This is just to point out some good conditions for our<br />
foundations of practice <strong>and</strong> to make it easy for us to<br />
underst<strong>and</strong> the various conditions resulting in the<br />
80