by Donald Lopez
In this case there is a reason for calling the meditation on emptiness ‘the ground of enlightened wisdom’. As after emptying the previous vessel-world at the basic state, that very space that abides as total emptiness gives rise to the receptacle of the latter vessel-world, also the emptiness that is meditated upon here is the basis for generating the successively piled elements together with the maṇḍala of the residence and its residents. Therefore [the meditation on emptiness] is called [the ground of enlightened wisdom].
The main purpose for meditating on emptiness here is treading the path in which death is taken as the dharma-body. Furthermore, after accumulating the accumulation of merit with regard to the assembly field above, through meditation on emptiness here, the accumulation of wisdom will be accumulated. This [union of the accumulation of merit and the accumulation of wisdom] would serve for generating the special yoga of non-dual profundity and clarity that arises as the maṇḍala of the residence and its residents, which appears after objectifying the realization of emptiness.
C. THE METHOD OF GENERATING THE MAṆḌALAS OF THE FOUR ELEMENTS AND MEDITATING ON THE WHEELS OF PROTECTION FOR THE SAKE OF AVERTING OPPOSING CIRCUMSTANCES.
1. THE METHOD OF GENERATING THE MAṆḌALAS OF THE FOUR ELEMENTS. From such a state of emptiness, generate the four [seed syllables] yaṃ, raṃ, baṃ, laṃ. From these, generate the maṇḍalas of the four elements [wind, fire, water and earth respectively] as appears in the practice manual….
[The practice manual states]: From the state of emptiness [appears the seed syllable] yaṃ [that transforms] into a smoke-coloured wind maṇḍala shaped like a bow and decorated with victory banners. On top of that [appears the seed syllable] raṃ [that transforms] into a red triangular fire maṇḍala, adorned with vajra ornaments forming a blazing garland. On top of that [appears the seed syllable] baṃ [that transforms] into a white circular water maṇḍala decorated with a vase. And on that [appears the seed syllable] laṃ [that transforms] into a yellow square earth maṇḍala decorated with vajras.
There is a way of correlating this meditation on the maṇḍalas of the four elements with the basis of purification. It corresponds to the formation of the later vessel-world at the basic state, after emptying the former vessel-world, that begins with the creation of the successive maṇḍalas of the four elements, wind and so on….
2a. THE METHOD OF MEDITATING ON THE COMMON WHEEL OF PROTECTION.
[The practice manual states:] On top of [that earth maṇḍala appears] a hūṃ [that transforms] into a double vajra decorated at its hub with a hūṃ. From that, rays of light emanate downwards [forming] a vajra-basis; emanating to the sides, [they form] a vajra-fence; emanating upwards, [they form] a vajra-tent. Beneath the tent and on the fence there is a vajra-canopy. All these are in the nature of blazing vajras, in a single unit without gaps. Surrounding this is a five-coloured conflagration like the destroying fire at the end of the aeon, spreading into the ten directions.
The purpose for meditating on the common protection wheel is so that the hindrances of the obstructers would not arise during the meditation following the proceedings.
2b. THE METHOD OF MEDITATION ON THE UNCOMMON WHEEL OF PROTECTION. You need to meditate on the wheel of protection accompanied by the ten wrathful ones…. The method of forming the protection wheel is in this case as follows. At the centre of the fence [appears] a yellow bhrūṃ that transforms into a yellow wheel of the teaching with ten spokes and a hub. Both upper and lower spokes are like hollowed spears that meet at their bases. The tips of the eight spokes in [the eight directions] beginning with the east have the form of double-edged swords. You should meditate that on each of the following: at the hollow space of the hub, the hollow space of the upper and lower [spokes], and the tips of the eight spokes in [the eight directions] beginning with the east, are laid seats of variegated lotus, moon and sun, without quite touching [these spokes]. The reason that the seats do not touch the spokes of the wheel is because the last chapter of the Guhyasamāja teaches that [the wheel] revolves unshakably. You should meditate that while the wheel revolves quickly clockwise, the wrathful ones are fixed at their own directions without moving. This is the method of placing the wrathful ones on the wheel. First meditate on yourself at the centre of the hub as Sumbharāja together with consort. From the hūṃ at the heart of this embracing father-mother [emanates] a ray of light that hooks the ten wrathful ones and draws them into your mouth. Having dissolved, they enter the lotus of the mother through the vajra-path of the father. Then they transform into ten drops and again into ten long hūṃs and then they become the ten wrathful ones. Then [when you recite] hūṃ, they are sent forth from the lotus of the mother, and are placed on the seats on the spokes of the wheel.
Translated by Yael Bentor from the First Pan-chen Bla-ma, Blo-bzang-chos-kyi-rgyal-mtshan (1570–1662), ‘Dpal Rdo rje ’Jigs-byed kyi bskyed rim dngos grub kyi snye ma’ in Collected Works vol. 2 (New Delhi, 1973), pp. 733–89, this extract at pp. 739–750. The practice manual is by Tsong-kha-pa, Blo-bzang-grags-pa (1357–1419), ‘Dpal Rdo rje ’jigs byed chen po’i sgrub thabs bdud thams cad las rnam par rgyal ba’ in Collected Works vol. 15 (New Delhi, 1975), pp. 498–532.
ENLIGHTENMENT
49
A LAY MASTER OF MEDITATION
Despite the fame of the monks, the majority of the Buddha’s followers did not become monks or nuns, but remained in lay life. In the parlance of the tradition, they did go forth from the home to homelessness, but remained householders. The order of monks and nuns could not survive without them for they provided material support, most modestly in the form of daily alms, with the more wealthy offering properties and dwellings that would become the first monasteries.
The common pattern in the literature was that monks would meditate in search of deep states of concentration and the attainment of nirvāṇa, while laypeople accumulated merit through their generous deeds in the hope of rebirth as a god or human in the next life. But there were also laypeople who became master meditators. One was named Citta, a wealthy merchant who donated an entire forest to the saṅgha. He was regarded by the Buddha as one of his exemplary lay disciples, renowned both for his ability to teach the dharma and for his skills as a meditator.
There are ten suttas about Citta in the Saṃyutta Nikāya, one of which appears below. Here, Citta encounters an old friend who, thirty years before, became a naked ascetic, a practitioner of one of the yogic traditions of the day, possibly a Jain, but clearly not a follower of the Buddha. Citta and his friend compare notes on the levels of attainment they have achieved over the years, with the ascetic stating quite unabashedly that he has nothing to show for his efforts, despite having renounced the life of the householder so long ago, apart from his naked body and shaved head. Citta, on the other hand, has remained a householder, yet, by following the teachings of the Buddha, has attained through his meditation the blissful states of the four levels of concentration (jhāna). ‘Further, if I were to die before the Blessed One does, it would not be surprising if the Blessed One were to declare of me: “There is not fetter bound by which Citta the householder could return to this world.” ’ This is interpreted to mean that Citta has attained the third of the four stages of the path, that of the non-returner (anāgamin), who will never be reborn in this world again but will be reborn in a more exalted realm, from whence he will enter nirvāṇa.
The conversion of non-Buddhists to the fold is a central theme in accounts of the early tradition, and such conversion need not be conducted by the Buddha himself. Noting that a Buddhist layman has achieved far more than a non-Buddhist yogin, Citta’s friend decides that he should become a monk. He does so, and soon becomes an arhat.
Now on that occasion the naked ascetic Kassapa, who in lay life had been an old friend of Citta the householder, had arrived in Maccikāsaṇḍa. Citta the householder heard about this and approached the naked ascetic Kassapa. He exchanged greetings with him and, when they had concluded their
greetings and cordial talk, he sat down to one side and said to him:
‘How long has it been, Venerable Kassapa, since you went forth?’
‘It has been thirty years, householder, since I went forth.’
‘In these thirty years, venerable sir, have you attained any superhuman distinction in knowledge and vision worthy of the noble ones, any dwelling in comfort?’
‘In these thirty years since I went forth, householder, I have not attained any superhuman distinction in knowledge and vision worthy of the noble ones, no dwelling in comfort, but only nakedness, and the shaven head, and the brush for cleaning my seat.’
When this was said, Citta the householder said to him: ‘It is wonderful indeed, sir! It is amazing indeed, sir! How well expounded is the dhamma in that, after thirty years, you have not attained any superhuman distinction in knowledge and vision worthy of the noble ones, no dwelling in comfort, but only nakedness, and the shaven head, and the brush for cleaning your seat.’
‘But, householder, how long has it been since you became a lay follower?’
‘In my case too, venerable sir, it has been thirty years.’
‘In these thirty years, householder, have you attained any superhuman distinction in knowledge and vision worthy of the noble ones, any dwelling in comfort?’
‘How could I not, venerable sir? For to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Then, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhāna…. Then, to whatever extent I wish, with the fading away as well of rapture… I enter and dwell in the third jhāna…. Then, to whatever extent I wish, with the abandoning of pleasure and pain… I enter and dwell in the fourth jhāna. Further, if I were to die before the Blessed One does, it would not be surprising if the Blessed One were to declare of me: “There is not fetter bound by which Citta the householder could return to this world.” ’
When this was said, the naked ascetic Kassapa said to Citta the householder: ‘It is wonderful indeed, sir! How well expounded is the dhamma, in that a layman clothed in white can attain a superhuman distinction in knowledge and vision worthy of the noble ones, a dwelling in comfort. May I receive the going forth in this dhamma and discipline, may I receive the higher ordination?’
Then Citta the householder took the naked ascetic Kassapa to the elder bhikkhus and said to them: ‘Venerable sirs, this naked ascetic Kassapa is an old friend of ours from lay life. Let the elders give him the going forth, let them give him the higher ordination. I will be zealous in providing him with robes, almsfood, lodging and medicinal requisites.’
Then the naked ascetic Kassapa received the going forth in this dhamma and discipline, he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent and resolute, the venerable Kassapa, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew, ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ And the venerable Kassapa became one of the arahants.
From The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya, vol. 2, trans. Bhikkhu Bodhi (Boston: Wisdom Publications, 2000), pp. 1328–30.
50
NUNS TRIUMPH OVER EVIL
The Buddha had many female disciples, and many of them joined the order of nuns (bhikkhunī in Pali). These included his own stepmother, as well as former queens, princesses, courtesans and the wives of men who had become monks. A woman named Kisāgotamī joined the order of nuns after the Buddha helped her overcome the death of her infant son. Knowing of his great powers, she brought the body of her child to the Buddha and begged him to bring him back to life. He promised to do so, saying that he only required a single mustard seed from a household that had known no suffering. She set out from door to door, asking for a mustard seed, and hearing from each family a different tale of sorrow. She slowly understood the universality of suffering, laid her child to rest, and became a nun.
Many nuns, including Kisāgotamī, became arhats, and their experiences are collected in two works, one entitled Songs of the Female Elders (Therīgāthā) and another whose title might be translated as Discourses Connected with Nuns (Bhikkhunīsaṃyutta), selections from which appear below. Some of the same verses appear in both, suggesting that the verses may be older than the prose portions.
The Discourses Connected with Nuns describes ten encounters (three of which are included here) with Māra, the deity of desire and death, who seeks to discourage the nuns in their meditation, just as he had done with Prince Siddhārtha. He is equally unsuccessful here. His derisive words to the nuns here indicate contemporary attitudes to women, seeing them as lustful and intellectually inferior to men. (There is disagreement about the meaning of the term ‘two-fingered’ wisdom below; some say it is a reference to cooking – testing whether rice is cooked; others say it refers to sewing.) In each case, the nuns counter Māra’s characterizations, and he leaves them to meditate in peace.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then, in the morning, the bhikkhunī Āḷavikā dressed and, taking bowl and robe, entered Sāvatthī for alms. When she had walked for alms in Sāvatthī and had returned from her almsround, after her meal she went to the Blind Men’s Grove seeking seclusion.
Then Māra the Evil One, desiring to arouse fear, trepidation and terror in the bhikkhunī Āḷavikā, desiring to make her fall away from seclusion, approached her and addressed her in verse:
‘There is no escape in the world,
So what will you do with seclusion?
Enjoy the delights of sensual pleasure:
Don’t be remorseful later!’
Then it occurred to the bhikkhunī Ā!avikā: ‘Now who is it that recited the verse – a human being or a non-human being?’ Then it occurred to her: ‘This is Māra the Evil One, who has recited the verse desiring to arouse fear, trepidation and terror in me, desiring to make me fall way from seclusion.’
Then the bhikkhunī Āḷ!avikā, having understood, ‘This is Māra the Evil One’, replied to him in verses:
‘There is an escape in the world
Which I have closely touched with wisdom.
O Evil One, kinsman of the negligent,
You do not know that state.
‘Sensual pleasures are like swords and stakes:
The aggregates like their chopping block.
What you call sensual delight
Has become for me non-delight.’
Then Māra the Evil One, realizing, ‘The bhikkhunī Āḷavikā knows me’, sad and disappointed, disappeared right there.
At Sāvatthī. Then, in the morning, the bhikkhunī Somā dressed and, taking bowl and robe, entered Sāvatthī for alms. When she had walked for alms in Sāvatthī and had returned from her almsround, after her meal she went into the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding.
Then Māra the Evil One, desiring to arouse fear, trepidation and terror in the bhikkhunī Somā, desiring to make her fall away from concentration, approached her and addressed her in verse:
‘That state so hard to achieve
Which is to be attained by the seers,
Can’t be attained by a woman
With her two-fingered wisdom.’
Then it occurred to the bhikkhunī Somā: ‘Now who is this that recited the verse – a human being or a non-human being?’ Then it occurred to her: ‘This is Māra the Evil One, who has recited the verse desiring to ar
ouse fear, trepidation and terror in me, desiring to make me fall way from concentration.’
Then the bhikkhunī Somā, having understood, ‘This is Māra the Evil One’, replied to him in verses:
‘What does womanhood matter at all
When the mind is concentrated well,
When knowledge flows steadily
As one sees correctly into dhamma.
‘One to whom it might occur,
“I’m a woman” or “I’m a man”
Or “I’m anything at all” –
Is fit for Māra to address.’
Then Māra the Evil One, realizing, ‘The bhikkhunī Somā knows me’, sad and disappointed, disappeared right there.
At Sāvatthī. Then, in the morning, the bhikkhunī Kisāgotamī dressed and, taking bowl and robe, entered Sāvatthī for alms. When she had walked for alms in Sāvatthī and had returned from her almsround, after her meal she went to the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding.
Then Māra the Evil One, desiring to arouse fear, trepidation and terror in the bhikkhunī Kisāgotamī, desiring to make her fall away from concentration, approached her and addressed her in verse: