Buddhist-Meditation-Systematic-and-Practical

endered by the same word "Kong," which, as we have
seen, is also used for sunyata, though in Sanskrit the
quite different meanings of these terms are made clear
by using different words.) These twelve form a
progressive series in the unfolding of the mind. If one
knows of the pleasures of the desire heavens and finds
them disturbing, then one practices the rupa-dhyanas.
Gaining access to these, the four boundless minds
(loving-kindness, compassion, sympathetic joy, and
equanimity) of the Brahma-viharas become easy and
establish one in a great state of welfare for oneself and
all others. If in turn one wishes to be beyond the subtle
joys of rupavacara, and beyond the first three abodes of
Brahma, then it is not so difficult, as equanimity is the
highest development of the latter as well as the basis of
the arupa-dhyanas. In this way one progressively
discards gross, then subtle, pleasures of the senses; the
idea of beings; and finally even the subtlest element of
form.
None of these dhyanas are specifically Buddhist, but
they form the foundations on which the unique
meditations taught by the Buddha can rest. These twelve
are called "fundamental dhyana," as they are just a good
basis for further meditation. They are also called
"dhyana of obscurity" because they may be attained by
those having little or no idea of Buddhist philosophy
and can be practiced without the firm establishment of
samyag drsti, Right View.
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