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A Comparison of Hindu and Buddhist Techniques of Attaining Samādhi

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A Comparison of Hindu and Buddhist Techniques of Attaining Samādhi A Comparison of Hindu and Buddhist Techniques of Attaining Samādhi Eddie Crangle Under The Shade of the Coolibah Tree: Australian Studies in Consciousness (R.A. Hutch & P.G. Fenner editors) © University Press of America (1984) A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crangle ｙｯｧ｡ｾ＠ citta"i';'tti,-nlrodya'l:l 'Yoga is the cessation of mind- movement.! Thus wrote Patafijali at the beginning of his y1ga- sutra, relating to his technique of attaining fina emancipation (moksa). Both Yogic and Buddhist schools of thought share fundamental presuppositions about yoga. Included, among others, are: a.) the equation; exist- ence equals suffering, and b.) the doctrine of the possibility of obtaining transcendental knowledge Ｈｪｮｾｮ｡Ｌ＠ ｰｲ｡ｾｮ｡ＩＮ＠ In addition, both schools stress a form of sel -discipline for obtaining release. The growing preoccupation of contemporary western studies in religion and the therapies etc., with the nature of consciousness, the essential characteristics of human suffering. and the freedom from such, leads invariably to the examination and theoretical consideration of the individual's. efforts to master consciousness. Our editors, in the Introduction, understand such expertise to encompass' ... a greater capacity to deploy various forms of attention in a host of ways towards any particular objects, thoughts, and feelings which make up the whole of our sensory environments" Yogic practices, however, aim also to reduce those aspects of the consciousness flow which are viewed as hindrances to attaining the •... ideal of perceptual and cognitive freedom', i.e. the final emancipation of highest !aml1dhi. It my intention, in this essay, to compare Hindu and Buddhist techniques of achieving saml1dhi and thus to contribute, hopefully, a little to the clarif- ication of some consciousness studies in Eastern trad- itions of philosophy, psychology, and religion. In particular, I will examine the method relating to the samidhi of Patanjali's Yoga-sutra and to that of 186 187 the Buddhist P.Rupa and Arupa ｊｨ｡ｮ｡ｳｾ＠ In these cases a sense of 'I'. technique refers to the gradual removal of hindrances,' to the refinement of consciousness, until the psychic 'Nir' forms are those without deliberation and flux is arrested and the experience of complete fusion reflection: the mind does not interfere and so there of the subject and object of meditation ensues: then, is no 'I' sense. ' ... the true nature of the object shines ｦｯｾｴｨ＠ not distracted by the mind of the perceiver ... ' Both types are 'seeded' (sabija); that is, they are ' ... in relation with a 'substratum' (support) and In Patanjali's system of yoga there are eight steps produce tendencies that are 7ike 'seeds' for the future Ｈｾｾｾ｡Ｉｧ｡Ｉ＠ or stages: two, namely moral restraints functions of consciousness.' (yama and disciplines of the body and psyche (niyama), are considered to be necessary preliminaries to the Sa-vitarka samadhi, then, is enstasis when the mind remainder: three are accessary to mind control by has a gross (sthula) aspect of the object of concen- governing the disciplining of body (asana), vital tration as its base, while being accompanied by force (pranayama) and senses Ｈｰｲ｡ｴｾ｡ｨｩｲ｡Ｉ＠ and the final deliberation and reflection. It is a direct perception three stages are the process by ｷｨｾ｣ｨ＠ the experience of of the object that extends into the past and future. unification occurs. These are concentration Ｈ､ｨ｡ｲ｡ｾ｡ＩＬ＠ Nir-vitarka samadhi is the moment when the object is meditation Ｈ､ｨｾ｡ｮ｡Ｉ＠ ｡ｮ､Ｓ･ｮｳｴ｡ｾ＠ (samadhi), descrrDea as empty of name and meaning: when the mind ceases link- stasis and conJunction. ｔｨｾ＠ three steps are known ing verbal and logical associations with it and the as 'samrama'. The eighth stage, enstasis, is the final object is' ... grasped directly... as a concrete and phase 0 the unification process. irreducible datum. '8 Dharana is '... holding the mind in a motionless Sa-vicara samadhi is the level of knowing the subtle ｳｴ｡ｴｾＧｄｙ＠ fixing it to some mental or external object Ｈｳｵｫｾｭ｡Ｉ＠ or inner aspect of the object of concentration by repeated effort. Eventually, an even current of accompanied with deliberation and reflection. However, thought (dhyana), undisturbed by other thoughts, is in nir-vicara samAdhi, when absorption deepens and directed towards the object, thus allowing the yogin supramental reflection ceases' ... thought then becomes ' ... to intercept the flux of ordinary mental activity,' one with these infinitesimal nucleuses of energy which (citta-v!tti)4 which gradually diminishes as the constitute the true foundation of the physical uni- absorption-deepens. The result is samadhi. verse. '9 When samadhi is obtained with the aid of an object At this same point of enstasis are found two other of concentration, this is called 'samErajnata-samadhi'; forms of contemplation; Ananda-samadhi, associated the lower form of samadhi which is 't e accurate know- with supreme joy - unspeakable bliss. This becomes ing of distinguishables'.5 In samprajnati-samadhi the object of concentration, and all perception, are eight ontological levels of the contemplated object including that of the subtle aspect, is abandoned. and degrees of fusion attained. Each level has its This leads to asmita samadhi: the stage at which the own mode of function or logic. It may be that the self becomes the sole object of reflection and' ... the I states are not discrete but are differences discerned reaches his true self and understands 'I am on a continuum. These are: a. vitarka, b. vicara, other than my body". '10 c. ananda and d. asmita, each of which have two forms: 'sa'forms and 'nir' forms. 'Sa' forms are 'propertied' This level of knowing is also called 'dharma-megha- when the object-oI meditation IS associated with samadhi': the 'cloud of dharma' in which the yogin deliberation and reflection: the mind names the object ' ... feels that he is saturated (with virtues) and... (sabda), gives it significance (artha) and' ... prop- has a feeling of 'Enough' in respect to all knowledge erties by comparison with some ｯｾｴｨｩｮｧ＠ ＨｾｾｲｴｩＩ＠ on and all consciousness ... ' and so precipitates the the basis of remembered past experience. '6 They have subject orientated enstasy - asamprajnata-samadhi. ll * Sanskrit has been used throughout except in cases where the Pali seemed appropriate. These are marked with Asamprajnata samadhi, procurJ'ed by supreme detach- the letter 'P.'. ment or abandonment (para-vairagya) of all worldy ob- 189 188 jects, still remains seeded with subconscious impress- five psychological factors, previously mentioned arise ions Ｈｳ｡ｴｾｫ｡ｲ｡ｳＩ＠ but these are burnt up with repeated in him. The object ｾｓ＠ reflection is taken up ｡ｾ､＠ practise until the yogin attains the nirbija considered at length. This ｳ･･ｭｾＡ｟ｴｯ＠ me, to be (without seed) state of Kaivalya - ' ... the enstasis similar to the 'sa' forms of sampra nati samadhi in of total emptiness, without sensary content or which the object of concentration,n1 its gross and intellectua structure .. in which the yogin is actually subtle aspects, is considered in similar light. all Being. ' t3 EmancipationI However, as concentration and bliss intensifies The samadhi of Buddhism is ｣ｏｾＤｩ､･ｲ･､＠ to be the second D.jhana is entered and the obstacles of • similar to that of the Yo9a-sutra 4 and the meditation- applied and dLscursive thinking are dispensed with. 17 al techniques bear some sLmilarity, as I hope to show. The 'nir' forms of nir-vitarka and nir-vicara samadhi In this instance, I will examine, mainly, the different bear a resemblance to this state in the sense that the Buddhist Raptures ＨｰＮｾﾥｮ｡Ｉ＠ in relation to samprAjnata gross and subtle aspects of that meditation are and asamprAjnata sama 1. experienced without reflection. The Noble Eight-fold Path of the Buddha, like When the third p.jhafia is entered, zest is Patanjali's ｾｾｴｾｮｧ｡Ｍｹｯｧ｡Ｌ＠ is concerned also with moral, dispensed with, leaving appiness and one pointedness bodily,and mental discipline. The last three members of mind. In this state ' ... the sense of self is of the Path are directly related to the unification still further diminished... ｾ there superveneisa process. These are: a. 'right exertion' (P.samma- clear, unruffled, perfectly conscious bliss ... ' vayama), which, by controlling the emotive reactions Ananda samadhi resembles this experience because of to external activity, wards off ｵｮｷｨｯｬ･ｳｯｾ･＠ mental supreme joy being its object of concentration.How- activity; b. 'right mindfulness' (P.samma-sati),which ever, the ｴｲ｡ｮｱｵｩｬｾｬｬ＠ satisfying happiness (P.ptii) is the cultivation of awareness in order to keep the of the third p.{hana gives way to the subtle joy 0 mental contents under constant control and to produce tranquil mindfu ness19 which probably bears a greater relaxation of body and mind. This is done by choos- resemblance to the towards asmita samadhi. ing a certain body function, such as breathing, and following it with the mind,_and £. the development of The last stage of the P.Rupa Jhanas is reached , unification' (P.samma-samadhi) which comprises when any kind of emotion is stopped and all that re- of eight meditative phases named P. 'jhana'. mains of the five psychological factors is onepointed- ness of mind; consciousness of ｯｰｾｯｳｩｴ･ｳ＠ is trans- These phases of consciousness are progressively cended creating perfect equanimityZO and consciousness refined until all false ideas of life, matter and the passes beyond to the first of the P.Arupa Jhanas; hindrance of thought are dispersed. Like the levels the formless attainments. I am reminded, here, of the of samadhi in the Yoga-Sutra, these are divided into renunciation of dharma-megha-samadhi and ｴｨｾ＠ entry_to two main types: the P.Rnpa Jhanas which are attained the subject orientated enstasy of asamprajnata samadhi by concentration and meditation on a mental or external by supreme detachment and abandonment of all worldy form and b.
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