MEDITATION

42 MANDALA December 2006/January 2007

Using meditation to gain knowledge of mental reality
e tend to forget that "meditation" is actually an English term and
Scholar and chief translator for

His Holiness the Dalai Lama,

W that, when applying it to convey a core element of Eastern spiritual
practice, such as that of Buddhism, an unrecognized conflation of
meanings might be involved. In the classical Buddhist context, however, the
term meditation is used to translate the Sanskrit term bhavana and its
Tibetan equivalent gom (spelled sgoms). Etymologically, the Sanskrit term
Thupten linpa urges scientists connotes the notion of "cultivation," while its Tibetan equivalent gom carries
the idea of developing "familiarity," together implying the idea of some kind
who are studying Buddhist of repetitive process of cultivating a familiarity, whether it is with respect to
a habit, a way of seeing, or a way of being. In its actual usage, however, the
term gom is applied not only to the process of "cultivation" or "development
meditation to give respect to the of familiarity," it is also applied to the resultant states achieved through such
processes. So, in this sense, meditation can refer both to the practice of
disciplined cultivation as well as the cultivated result of such a discipline.
voice of the tradition itself. He
Given this broad definition of meditation, we find mentions of different
types of meditations in the classical Buddhist texts.
argues that, at least in the case For example, there is the classic mindfulness meditation, wherein the
individual learns to pay deep attention to the minute processes within the
flow of his or her breath or mental processes, while remaining undistracted
of Buddhism, without taking by other sensory or discursive thought processes.
Then there is the meditation in the form of taking something as an
seriously the tradition's own object, such as when the person takes the fundamental truths of one's
condition like the utterly transient nature of one's life, for instance, as the
object of deep contemplation.
self-understanding of the role Then there is the meditation in the form of cultivation of positive
mental qualities, such as compassion and loving kindness. Here compassion
and loving kindness are not so much the objects of meditation; rather, the
of meditation, this encounter
person seeks to cultivate these qualities within his or her heart.
There is also the practice of meditation as visualization or simulation,
between Buddhist meditation such as where the person visualizes himself or herself as going through the
various stages of the experience of dying.
In addition, there is the meditation in the form of prayer where, for
and science will not have the
example, the meditator aspires to attain the enlightened attributes of the
Buddha for the sake of bringing about the welfare of countless sentient
significant mutual enrichment it beings.
Given this diverse typology, often the Tibetan term gom requires such
different English terms as "cultivation," "visualization," "aspiration," "reflec-
could otherwise potentially have. tion," "meditation" and so on in different contexts. Broadly speaking, Buddhist
tradition subsumes the practice of meditation into two generic categories:
absorptive meditation (jog sgoms) and discursive meditation (dpyad sgoms), and
the epitome of the two types of meditation are the "tranquil abiding of the
mind" (shamatha or zhi gnas) and "insight" (vipasyana or lhag mthong).

December 2006/January 2007 MANDALA 43

MEDITATION

Understanding this diversity of meditation practices would argue that meditation also has an epistemic role, at
and their associated states is crucial if we are to avoid the least in the self-understanding of the Indo-Tibetan tradi-
temptation of viewing meditation as constituting some tion, in gaining "knowledge" of the mental reality. In other
kind of homogenous mental state, characterized primarily words, I would argue that meditation plays both a negative
by absence of thought. Especially with respect to scientific role of dismantling our deep-seated notions of selfhood and
study of meditation, the cognizance of this diverse typology interior subjectivity, as well as a constructive role of giving
could bring greater precision to their understanding of the insights into the nature and functions of the mental world.
subject of enquiry. Since the scientific study of meditation, So how does the Indo-Tibetan tradition see the role of
at least the neurobiological approach, is premised upon the meditation within the project of seeking enlightenment?
practice of correlating specific brain states and activity with Here it may be helpful to look at some important classical
specific cognitive activities, this sensitivity to the typology formulations of the process of development that underlie the
of meditation could help prevent the temptation of homo- tradition's understanding of the overall concept of spiritual
genizing the biochemical expressions of meditation to a transformation.

While the Greek philosophers diagnosed the weakness of will to be the problem of why
knowledge does not immediately translate into action, Buddhism would argue that the
problem is the failure to integrate such knowledge into the person's being. In other words, it
is meditation that is seen as serving the link between an intellectual knowledge and the
desired change in one's attitude and behavior.

narrow type, such as higher than normal level activity of From very early sources we find references to the con-
gama frequency or a greater activity in the left prefrontal cept of the "three levels of understanding" that convey the
cortex area. These may be brain-level expressions of certain tradition's understanding of the progressively deepening
types of meditation practice; however, given the range of stages of insight into the truth of human existence. They are
diversity in the types of meditation, one would expect referred to as "understanding derived through hearing (or
different biochemical expressions for different meditational learning)" (srutamayiprajna), "understanding derived
states. through reflection" (cintamayiprajna) and "understanding
Mark Siderits' has argued that "the Buddhist enlighten- derived through meditation" (bhavanamayiprajna). An
ment project is aimed at helping us overcome existential individual practitioner may first develop a certain under-
suffering by dissolving false assumption underlying such standing of, for example, the Buddha's teaching on no-self
suffering — that there is an T whose life can have meaning (anatman) based either on listening to a teacher's exposition
and value," and that the role of meditation is to bring home of the doctrine or on the basis of reading. Here the under-
to the practitioner "in a concrete and an immediate way the standing remains somewhat superficial and tied closely to
fact that there is no one home." He has also suggested that understanding the meaning of the words. From the episte-
the role of meditation in the enlightenment project repre- mological point of view, at this point the individual's
sents an instance of the general Buddhist epistemological understanding remains only an informed assumption.
stance that perception, because of its perceived directness of However, as he or she then reflects deeply upon the mean-
contact with the fact being cognized, is the foremost means ing of no-self based on the application of discursive analysis
of knowledge. as well as relating the doctrine to one's own existence,
Although I agree with Siderits' broad characterization of eventually a deep sense of conviction arises of the truth
meditation's role in the Buddhist enlightenment project, I ofno-self. At this point, to use an epistemologist's language,
the person can be seen to have gained a true knowledge of
'Mark Siderits, Professor of Philosophy at Illinois State University, is author of the no-self, albeit at the level of the intellect. The fourth-century
book Empty Persons. Yogacara master Asanga explains this process of reflection in

44 MANDALA December 2006/January 2007

terms of deep contemplation on the individual and general path." The ninth-century Indian author Kamalasila applies
characteristics of the given fact or an event. 2 As part of this this process beautifully to the cultivation of universal
process he speaks of analyzing the concerned phenomena compassion and loving kindness.' A well-known Mahayana
within the framework of what are known as the "four prin- scripture draws a memorable parallel between the experience
ciples" — the principle of nature, of dependence, function, of tasting the sweetness of eating the bark of a sugar cane and
and evidence.3 However, in order for this knowledge to have its core.' The first levels — of learning and reflection — are
a radical impact on the individual's psyche and behavior, compared to eating the bark, while the meditative derived
that knowledge of no-self needs to be totally integrated into level is likened to eating the inside of the sugar cane.
one's very being such that it is incorporated into the habit of The seventh-century Indian Buddhist epistemologist
the person's mindset. This third level of understanding is Dharmakirti presents a schema according to which he explains
thought to arise only as a result of prolonged internalization how an initial intellectual understanding, through prolonged
of the insight into no-self through a repetitive process of habituation, could eventually culminate in an experiential
disciplined inner reflection, i.e. meditation. This level of understanding that is characterized with immediacy, spontane-
understanding is characterized as being "experiential," ity, and effortlessness. The example Dharmakirti cites is the
‘`spontaneous," and "effortless." A good analogy here is the naturalness and immediacy of our basic emotions, such as
process of acquiring a skill, such as swimming or riding a attachment. So, viewed in this way, Siderits is right when he
suggests that the role of meditation represents part of the gen-
bicycle, where the key factor is actual practice.
eral Buddhist epistemological stance that accords great primacy
In the Indo-Tibetan tradition this process of progressively
to direct experience as opposed to inference and testimony.
deepening levels of perfection is applied not only to paradig-
matically cognitive contexts like cultivating insight into the Sravakabhumi, (IVyan thos kyi sa, Tengyur, Tibetan Critical Edition) I, p.72.
truth of no-self, it is thought to apply equally to cultivation Ibid., p.73.
' Bhavanakrama, H.
and enhancement of ethical qualities, what in traditional Adhyasayasancodanasutra (bLhag pa'i bsam pa bskul me/a). Cited in Tsong-
Buddhist parlance is referred to as the "method aspects of the khapa's Clear Elucidation of the Intent (Sarnark Geluk Student's Committee), p.16.

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December 2006/January 2007 MANDALA 45

MEDITATION

In the Tibetan tradition this framework of the three category of ground, path, and result (gzhi lam bras gsum).
levels of understanding is subsumed further into a larger The ground in this context refers to the understanding of
framework of the trinity of "view, meditation, and action" the basic nature of reality, while path refers to both the
(ha gom spyod gsum). On this model, the first two levels of meditation and ethical action based on the insights of
understanding are part of the view, or one's basic outlook on meditation, and the result to the attainment of full awakening
reality, while the understanding derived from meditation of Buddhahood. *
belongs to the second element. The third element, namely
[Excerpted from the paper "Is meditation a means of knowing our mental world?"
action, refers to the manifestation of one's outlook and presented by Thupten Jinpa at the Mind & Reality Conference at Columbia University
meditatively derived insight into actual action or behavior. in February 2006.]

The interesting thing about this scheme is that it makes Thupten Jinpa (Ph.D., Cambridge University) was
explicit what remains salient in the model of the three levels trained as a monk at the Shartse College of Ganden
Monastic University, South India, where he received the
of understanding. This is the relation between knowledge Geshe Lharam degree. In addition, Jinpa holds BA.
and action. While the Greek philosophers diagnosed the Honors in philosophy and a Ph.D. in religious studies,
both from Cambridge University. He taught for five years
weakness of will to be the problem of why knowledge does at Ganden and worked also as a research fellow in Eastern
not immediately translate into action, Buddhism would religions at Girton College, Cambridge University
argue that the problem is the failure to integrate such knowl- Jinpa has been a principal English translator to H. H. the
edge into the person's being. In other words, it is meditation Dalai Lama for nearly two decades and has translated and edited numerous books by
the Dalai Lama including Ethics for the New Millennium, Transforming the Mind,
that is seen as serving the link between an intellectual and The World of Tibetan Buddhism. His own publications include works in both
knowledge and the desired change in one's attitude and Tibetan and English, the most recent book being Self, Reality and Reason in Tibetan
Philosophy.
behavior.
Jinpa teaches as an adjunct professor at the Faculty of Religious Studies at McGill
Finally, this framework of the trinity of view, medita- University, Montreal He is currently the president of the Institute of Tibetan Classics
tion, and action is further subsumed into a larger framework and heads its project of critical editing, translation, and publication of key classical
Tibetan texts aimed at creating a definitive reference series entitled The Library of
that embraces the entire Buddhist enlightenment project. Tibetan Classics.
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46 MANDALA December 2006/January 2007