4. Part II: Saints¶
4.1. Saints¶
4.1.1. What is a saint?¶
I previously defined a saint as a spiritual seeker who, through a process of study, discipline, prayer, or meditation has attained a purification of mind and true spiritual understanding. Now I am refining this definition to say that saints are enlightened. In this chapter I will be defining enlightenment from the viewpoint of different religious traditions, scientific research, psychological theory and from the viewpoint of the Buddhist tradition.
By defining saints as enlightened, I am excluding some saints from different traditions whose sanctity is based on miracles, or as being special authorities representing God. For example, I am being more restrictive than the definition of a saint by the Catholic church. A purpose of certification of saints by the Catholic church is to assure people that their prayers to saints are received by angels in heaven who can intercede on their behalf. The bases for canonization (certification) include such things as three verified miracles and review by church scholars, etc., but the standard does not include enlightenment. Certainly it seems that some canonized Catholic saints are enlightened, but there is no guarantee that all are. On the other hand, traditional Buddhists regard Buddhism as having a monopoly on enlightenment, and this does not seem to be true.
All major religious traditions have some saints, prophets, founders, or authorities who seem to have been enlightened. Most religions have some literature which touches on this subject, but the Buddhists, by far, have the best technical understanding of enlightenment. They not only have a clear systematic analysis of what enlightenment is, but also they have a comprehensive system for attaining it that works. At the same time, understanding the views of other traditions gives a richer understanding than Buddhism alone provides. It is the contemplatives from different religious traditions who can provide us with this link of understanding.
4.1.2. The Snowmass Contemplative Group¶
In the early 1980’s Father Thomas Keating, a Catholic priest, sponsored a meeting of contemplatives from many different religions. The group represented a few Christian denominations as well as Zen, Tibetan, Islam, Judaism, Native American & Nonaligned. They found the meeting very productive and decided to have annual meetings. Each year they have a meeting at a monastery of a different tradition, and share the daily practice of that tradition as a part of the meetings. The purpose of the meetings was to establish what common understandings they had achieved as a result of their diverse practices. The group has become known as the Snowmass Contemplative Group because the first of these meetings was held in the Trappist monastery in Snowmass, Colorado.
When scholars from different religious traditions meet, they argue endlessly about their different beliefs. When contemplatives from different religious traditions meet, they celebrate their common understandings. Because of their direct personal understanding, they were able to comprehend experiences which in words are described in many different ways. The Snowmass Contemplative Group has established seven Points of Agreement that they have been refining over the years:
The potential for enlightenment is in every person.
The human mind cannot comprehend ultimate reality, but ultimate reality can be experienced.
The ultimate reality is the source of all existence.
Faith is opening, accepting & responding to ultimate reality.
Confidence in oneself as rooted in the ultimate reality is the necessary corollary to faith in the ultimate reality.
As long as the human experience is experienced as separate from the ultimate realty it is subject to ignorance, illusion, weakness and suffering.
Disciplined practice is essential to the spiritual journey, yet spiritual attainment is not the result of one’s effort but the experience of oneness with ultimate reality.
4.1.3. Contemplatives and enlightenment¶
Contemplatives from different traditions generally agree that there is a transforming experience they agree to call enlightenment. They agree that enlightenment is attained as a result of controlling the mind with various forms of practice. Usually these forms of practice are done in a simplified protected environment where practitioners are freed from worldly concerns to direct their attention inward. The practices may involve body motions or body sensations, sight or focusing the vision on particular objects, an awareness of certain outer or inner sounds, focusing on the sense of taste or smell, observing the processes of the mind or controlling the processes of the mind with prayer, mantra, reflection or meditation. The common denominator of these practices is that they focus consciousness on a sense door (Buddhists include the mind as a sense), and the result is a profound examination of the present moment.
It is generally agreed that enlightenment is a progressive series of experiences or understandings with sudden dramatic breakthroughs or peak experiences. The methods used to induce enlightenment have a great effect on the type of objective experiences contemplatives have. Even within particular traditions using identical techniques, the objective experience individuals have vary greatly. For example, at a particular stage of development some people have visions, and others using the same method do not. Despite the wide variety of objective experiences that people report, teachers with extensive experience can identify the essential common denominators. Regardless of the tradition, method and individual experience, the result of enlightenment, in terms of wisdom and relief from personal suffering, are identical. The wisdom and reduced suffering are the result of a change in perceptual thresholds which allow access to previously unconscious mental processes.
4.1.4. Perceptual thresholds¶
By focusing the mind in a profound examination of the present moment, processes of the mind which were not accessible to normal consciousness become conscious. Unconscious processes become conscious processes. Enlightenment is a particularly good term for this process. It is like turning a light on in a dark room so that which was unseen becomes seen. Regardless of which sense object is used—sight, sound, smell, taste, touch, or processes of the mind itself—the object becomes a projection screen for observing the fundamental processes of consciousness.
Research done by Dr. Daniel Brown and Dr. Jack Engler of Harvard University gives us an understanding of one of the factors involved in enlightenment. Their work is reported in the book Transformations of Consciousness by Wilber, Engler, & Brown. Brown and Engler did scientific studies of psychological characteristics before and after enlightenment. Part of their studies involved changes in perceptual thresholds as a result of vipassana meditation. Vipassana meditation is a Buddhist practice, and their studies were done primarily at the Insight Meditation Society in Barre, Mass.
The perceptual thresholds are levels where subtle or fast processes can be observed. Below the threshold the process is not observed, and above the threshold the process is observed. A tachistoscope or T-scope is an instrument that can present visual displays at rates of thousandths of a second. The T-scope has been used to determine what humans are capable of becoming aware of at the level prior to conscious attention. Brown’s experiments involved determining how slow objects needed to be flashed, before the subjects were able to perceive them as two separate events. The smallest gap of time between the two events an individual is capable of perceiving the change is that individual’s threshold. Just as IQ will vary among different people, perceptual thresholds vary. Scientists had concluded in 40 years of research before Brown’s work that a threshold for any particular person did not change in a lifetime.
However, Brown’s research produced a startling new finding. After 3-months of vipassana meditation his subjects had significantly lower perceptual thresholds. They were able to perceive much faster and subtler events than before the retreat. The changes were not small changes but big changes. Changes were frequently 100%, 200%, 500%. One friend of mine had an increase of 1,500%.
The results of Brown’s research give a scientific basis for understanding the results of meditation practice. By focusing the mind in a profound examination of the present moment, processes of the mind which were not accessible to normal consciousness become conscious. These processes are beyond the perceptual threshold of the normal person.
People who have accessed these unconscious levels will have a great deal of difficulty describing the essence of their experiences. It is analogous to the difficulty of describing the essence of seeing a sunset to someone who has been blind from birth. There is not only the difficulty in describing an unfamiliar experience, but the problem of differentiating one sunset from another. If one has seen only one sunset, then it would be difficult to describe the essence of what a sunset is. People who have seen many sunsets and think the world is flat may describe the essence of their experience differently than people who think the world is round. These problems are even simpler than the problem of describing what happens when the unconscious is first accessed.
4.1.5. The difficulty of describing enlightenment¶
Each contemplative tradition has evolved one or more systems for describing the sequence of experiences that people will have as they access unconscious processes and penetrate to deeper and deeper levels. Usually this information is restricted to teachers and scholars. Of course, the scholars cannot understand what they are describing because they lack direct personal experience, but they often think they understand. This is one reason why scholars from different traditions will argue endlessly.
Even when people have had the experience of accessing their unconscious processes, there are many problems in relating their experiences to the descriptions in the texts. There are problems of relating the experiences to specific beliefs of the religion they belong to. There are problems in relating experiences for which there are no words. There are problems in describing experiences in such a way that does not encourage other meditators to have too much in the way of expectation. If meditators have too much expectation, they will have difficulty in settling into a profound examination of the present moment. There are problems in describing things in such a way that other meditators may imagine they are having experiences they have not had. The textual descriptions tend to describe experiences of one person as though everyone has very much the same type of experiences. It is also said of attempts to describe these experiences that, “Those who know need no explanation.” “To those who do not know, no explanation is possible.”
Even for scholars in one tradition who have accessed their own unconscious processes, there is difficulty in relating one system of descriptions to another. For example, all Theravada Buddhist meditation masters are familiar with Buddhaghosa’s Progress of Insight. Rarely, if ever, are they aware that both the Mahamudra and the Buddha Families of the Mahayana Buddhist tradition are descriptions of the same sequence of experiences.
4.1.6. Mystical Experiences¶
Some people would insist that what I am referring to as accessing unconscious processes of the mind is much more than a mundane psychological insight. When I say this is a psychological insight, I do not intend to limit it to being just psychological. When Saint Teresa of Ávila said that an angel penetrated her heart with a spear and left her slumped in ecstasy, this was a mystical as well as psychological experience. An experience of this type could very well be an example of the first time someone accessed his/her unconscious processes. It is very common for the mind to spontaneously project all sorts of visionary experiences the first time this happens. Typically, Buddhists have visions in Buddhist metaphors, Christians have visions in Christian metaphors, Native Americans have visions in Native American metaphors and Scientists have visions in scientific metaphors.
Accessing the processes of the unconscious mind means to observe the process which are creating the reality of consciousness. People who have accessed these processes may not be able to explain how reality is created. They do have at least an intuitive understanding which serves them very well. The understanding of reality is a central issue and a common denominator for all religious traditions. Whether or not this is a mystical experience is a question of semantics.
Most people who have accessed their unconscious processes would rate their first access as one of the most profound experiences of their lives. Even people who regard themselves as atheists report experiences of transcending time and space. They might even say things like, “Space and consciousness are the same thing. There is only one space and one consciousness. The experience of self is only an illusion which temporarily seems to create a separation from the one space-consciousness. Ultimately, your greatest pleasure will be to let go of your separation and merge your consciousness with the one consciousness.” It is possible for people to make reports like this and still regard themselves as atheists. Some people who report they have had an experience of and understanding of the laws of karma regard this as a profound mystical process. Others who have had essentially the same experience regard it as becoming aware of a natural law such as the law of gravity.
4.1.7. Moral paragons¶
Whether or not these profound experiences that people have are mystical or psychological, the result is a new or deeper understanding of morality. In Buddhism, the traditional commentary texts state that one who has attained the first level of enlightenment is a moral paragon who would not break five basic precepts. The precepts are: 1) Not to kill any sentient being; 2) Speak only the truth and never lie; 3) Not to steal or take anything which is not freely offered; 4) Not to engage in sexual misconduct; 5) Not to take substances which dull the consciousness. Of course, the Commentaries were written by monks who follow very strict rules.
In the real world, it is questionable to say that an enlightened layperson, especially a Westerner, would never kill a mosquito, or absolutely keep any other precept. Habits and cultural differences are deep conditionings which may create variations in the standards of the Commentaries. However, it would be safe to say that those who are enlightened would be naturally inclined to follow the precepts. They would be moral paragons.
Among the factors which contribute to this increased sense of morality is a greater clarity of mind and greater awareness of what is happening in the present moment. Also, as deeper levels of the unconscious processes are accessed, meditators will spontaneously experience this sequence of mental states: unconditional loving-kindness, caring for the suffering of others, sympathetic joy in the happiness of others and a deep equanimity. These mental states will occur in this order and meditation masters can recognize and judge the progress of their students based on which state is manifesting. In addition to the spontaneous manifestation, Buddhists have specific practices where these four mental states are cultivated as a concentration meditation practice. The carry over into daily life after intensive meditation practice is variable and depends on personality and other factors, but increased clarity, wisdom and compassion are hallmarks of the enlightened mind.
4.1.8. Degrees of Enlightenment¶
In the Buddhist view, people gradually become saints. One who has attained the first level of enlightenment is regarded as being ¼ of a saint or is partly enlightened; the second level is ½ of a saint and an Arahant is a full saint. The Buddha frequently mentioned four levels of enlightenment which he referred to as: Stream-winner, Once-returners, Non-returners and Stream-crossers. The Buddha used many other names for Stream-crosser. The most familiar is Arahant which means one worthy of praise. He also called them Brahman which is the highest Hindu cast. Buddhist scholars have evolved more technical terms which are more commonly used by teachers today, which are: 1) Sotapatti, 2) Sakadagami, 3) Anagami, 4) Arahant.
The first level of enlightenment provides access to the grossest level where consciousness is formed. The processes of cause and effect can be perceived as the basis for an intuitive sense of morality. When this level is first accessed in meditation, people frequently experience a revolution in their perception of the nature of reality. Frequently they say that they can now see that the reality they experience in the present moment is the result of the effect they have intended to have on other people. I am referring to a direct perception of processes and not an intellectual or philosophical understanding. Sometimes people report that they have contacted previous incarnations at this phase of meditation, and they see the relationship of this in their current life. Whether or not the reports of past lives are true contacts, or a way of the mind illustrating a new understanding, the essential wisdom is the same.
If you do actions with intentions of love, caring, sympathetic joy and equanimity, this is the type of experience you will have from other people. If you do actions with intentions of hate, disregard, selfishness and craving, this is the type of experience you will have as a result. This process is seen as a natural law—the law of karma. The Buddhist view is that no entity enforces this law any more than an entity enforces the law of gravity. The intuitive understanding that comes from this insight is basically the same for each level but grows broader and deeper with each level of enlightenment.
4.1.9. The stream of consciousness¶
Sigmund Freud attributed the discovery of both the unconscious mind and the concept that consciousness was a stream, to the Buddha. The Buddha frequently used the analogy of a stream in his discourses. He would admonish people to use mindfulness to become like an island in the stream of consciousness. We should not become swept away in the stream by sense desires.
The following are some verses from the Dhammapada which refer to the concept of the stream of consciousness:
4.1.10. Stream-winner¶
Stream-winner is the first level of enlightenment. I have never been satisfied by any of the descriptions of what changes occur as a result of attaining it. I doubt that I ever will because it is sort of like describing shifts in shades of grey. Also there is a wide variation in changes from individual to individual as the result of attaining any level of enlightenment. This makes clear definitive statements very difficult.
The Buddha most often talked about the number of incarnations people would have after attaining certain levels of enlightenment. A stream-winner will not reincarnate in this world more than seven times. A Once-returner will be born in this world only one more time. A Non-returner will reincarnate only in a high heavenly realm. An Arahant will go into Nirvana just before death and never return. This was a big selling point in a Hindu dominated culture. People in the time of the Buddha not only believed in reincarnation, but they were concerned about having to endure an almost infinite number of lifetimes.
The number of incarnations before attaining enlightenment is not a hot topic for most Westerners, but suffering is. Westerners want clearly defined and quantified results or objectives. I could say that you would have less suffering, but I cannot say precisely how you would suffer less. I could say you would be happier, but I cannot say exactly how you would be happier.
There are some definitive descriptions of changes at different levels of enlightenment in the classic Commentaries by Buddhist scholars. According to the Commentaries, with the attainment of each level certain defilements of mind are uprooted, but more deeply rooted defilements remain. At the first level, the defilements uprooted are: doubt that the Eightfold Path will lead to total purification of the mind, belief that rites and rituals will result in enlightenment, belief the self exists and defilements which would cause rebirth in the realms of hell, hungry ghosts and animals. The belief that only direct knowledge and perception of one’s own mind can result in enlightenment becomes firmly established, as well as an inclination to continue the process of purification of one’s mind. At the second level, defilements of lust and aversion are weakened. At the third level the defilements of lust and aversion are fully uprooted. The Fourth is the highest path that can be attained and still remain in a separate individual body. The final defilements uprooted are: a. the last veil of unknowing, b. restlessness, c. craving for the subtle material realms, d, craving for the subtle immaterial realms, e. conceit.
4.1.11. Belief in self¶
The classic descriptions in the Commentaries don’t hold up very well to Western standards of scientific quantifiable definition, for example, the uprooting of the belief of self. I have yet to meet anyone who believes that they do not exist as a result of becoming enlightened. However, there is a change in the definition of self which occurs when the first level of enlightenment is attained. Before enlightenment, there is a tendency to define oneself as being in control of one’s destiny, and after, one sees oneself as a natural process which must follow natural laws. Before enlightenment, one tends to see oneself as a solid fixed pattern, and after enlightenment, as a fluid pattern of energy. These changes can be measured by psychological tests, but they are projective tests which are regarded as soft science because they involve subjective evaluations of the tester.
The Buddha had a negative attitude toward the Hindu belief in atta. Westerners may believe in a soul, but it is a very fuzzy and poorly defined concept compared to the Hindu concept. The Hindu concept is that the core of your consciousness is an unchanging, unalterable object which seems separated from the consciousness of God. The atta cannot be affected by fire or cold, cut by a knife, smashed by a rock, shocked by electricity, shot by a bullet, nor is it affected when you die. Traditional Eastern Buddhist teachers spend a considerable amount of time demolishing this concept of self that Westerners do not even have. There is great value in this discussion in that it turns the attention of the students to the processes of their consciousness.
I suspect that the Buddha had two reasons for his negative attitude toward the concept of ‘atta’: First is the unskillful beliefs Hindu’s tend to have had about atta; Second is that atta types of meditations should not be mixed with the vipassana type of meditation the Buddha advocated. The Buddha was specifically against the idea that the ritual breaking of the father’s skull on the funeral pyre by the eldest son would release the atta and the father would attain enlightenment, despite any sins. The Buddha likened this to expecting rocks in a clay pot on the bottom of a pool of water, to float to the surface if the pot were broken.
4.1.12. Wave Theory vs Particle Theory¶
Dr. Daniel Brown has pointed out that the theoretical model that the Hindus use is analogous to the theoretical physicist’s wave theory. The theoretical model Buddhists use is analogous to the particle theory. A hundred years ago physicists were divided into camps of disagreement as to whether matter and energy were particles or waves. Present day physicists use both concepts and sometimes use the wave theory for observations and sometimes use the particle theory. However, they follow the Uncertainty Principle that says that waves and particles can never be measured at the same time. This advice would serve meditators well, in that they should never try to mix atta theories with Buddhist practices that emphasize viewing objects as being particles.
I think it improves the Buddhist concept to understand the Hindu concept. The analogy that I use comes from an experience that I had during my two-year retreat in Hawaii. My retreat camp was located at the three-thousand foot level on Mt. Haleakala, and I had a vast view of the ocean at the base of the mountain. I was on the south side of the island, so my view was of the edge of the wave crests moving by the island. As a form of meditation, I would pick an approaching wave and follow it as it passed my location and watch it as long as I could see it in the distance. It was very clear that an individual wave had a separate distinct existence, and at the same time, it never separated from the ocean. The wave very clearly moved across the ocean, and I had no question that it existed.
If I went down and got into the ocean and observed the water, I would have a fundamentally different experience of the same phenomenon. Being in the water I could directly experience that there was no wall of water moving across the ocean. I would find myself drawn forward as a wave approached and buoyed up by a wave and carried backwards by the wave and I would fall and move forward again as the wave passed. It was very clear that a wall of water was not moving across the ocean. It was arising and falling in a circular motion. From this view, the wave does not exist, and it is just an illusion that results from not seeing the true nature of the water. Of course, the Buddhist view is to carefully observe the water from a close perspective, and the Hindu view is to carefully observe the water from a broad perspective.
In the Hindu macroscopic view, the origin of the wave of self cannot be perceived, but it is understood that the origin is God. The destination of the wave cannot be perceived, but it is understood that the destination of the wave is God. At the same time, the wave seems to be a separate individual entity, and paradoxically it is never separated from the ocean which is God. The Hindu meditation practice develops an awareness of the continuous wave of consciousness unfolding and infolding into experiences. The Hindu practice focuses on the present moment as does the Buddhist practice, but the perspective is different.
In the Buddhist microscopic view, the wave is disregarded and the focus is on process of experience. Phenomena arise and pass away, but there is no concern for where they come from or where they are going. Attempting to establish a continuity of self or concern for the origin and destination of phenomena would block the type of insight that Buddhist practice is trying to develop. In successful Buddhist meditation practice, objects become discontinuous and less real.
4.1.13. Deep insight¶
Just before meditators access the flow of unconscious processes, they develop a very profound awareness of what Buddhists call nama-rupa, or mind and matter. This is a state of awareness where the meditator becomes vividly aware that there is the mind [nama] observing objects [rupa]. This is fertile ground for what Buddhists refer to as deep insight.
The term deep insight is an abbreviation of Deep Insight into Arising and Passing of Phenomenon described in the Commentaries. When concentration and the ability to observe change are developed to the point that thought processes can be observed to arise and pass in the mind, the nature of objects of consciousness appears to change. After deep insight, insight into faster and subtler components of the thought process is realized, and the meditator acquires an intuitive wisdom about the nature of consciousness and reality.
Enlightenment is the most important attainment in meditation practice, but deep insight is almost as important. It is said that once deep insight has been reached, it is certain that enlightenment will be attained. However, describing deep insight is a very delicate issue for two basic reasons. One is that there are three basically different ways that deep insight can develop, and there are innumerable variations of responses individuals have to this experience. The other is that if the descriptions of what happens are too explicit, then other meditators will mistake experiences they are having as being deep insight experiences.
Assume for a moment that an objective description of deep insight involved an intense itching of the left earlobe and a teacher mentioned this at a retreat. It is fairly certain that meditators’ interviews the next day would include numerous reports of itching all over the body, and some would report mild to intense itching of the left earlobe. This would be confusing for the students and the teacher. Teachers need to be very guarded in their descriptions of phenomena to avoid spurious reports. Sometimes teachers use analogies for deep insight rather than objective descriptions.
My favorite analogous description of deep insight and ensuing developments comes from my teacher Sayadaw U Pandita. Suppose you are walking toward a wall and you notice that there is a line on it. As you look at the line, you notice that the line seems to be sort of moving. You look at it closer and find that it is not only moving, but that it is not even a solid line. It is actually composed of moving clumps. You examine the clumps closely and discover that the clumps are composed of even smaller clumps. You look at these clumps and find that these clumps are actually composed of even smaller clumps. You come close to the wall and find that the smaller clumps are made up of even smaller clumps. You come right up to the wall and examine it very closely and discover that the smallest clumps are actually groups of ants moving together.
The line of ants is a safe analogy for describing the changes in perception of reality as one begins the process of entering the stream of consciousness. Nama-rupa is when you become aware of the line on the wall. Deep insight occurs when you discover your consciousness is not a solid continuous event and you actually begin to see that phenomena appear as discontinuous events that arise and pass away. This is not an intellectual understanding that your consciousness is changing, but a direct perception of the process. The phenomena you see become fundamentally different. As concentration improves, you penetrate the new phenomenon, and it again undergoes a fundamental change over and over again until you see the ultimate reality of phenomena. After seeing the briefest endurance of reality, the mindfulness shifts to Nirvana, which is the ultimate reality. Nirvana is an experience of the Unconditioned which defies any description. Any description of Nirvana is not a description of Nirvana, and that is the most that can be said about Nirvana. There are no reference points in Nirvana on which to base a description.
4.1.14. Nirvana¶
A teacher determines that a student has experienced Nirvana partly on the student’s inability to describe it. The student’s experience just before and just after this experience will have certain distinctive characteristics. Then a masterful teacher will give students specific instructions to direct their practice in certain ways and evaluate their proficiency in doing these tasks. After this, the teacher may directly or indirectly let their students know they have attained the first level of enlightenment.
The first experience of Nirvana is just a brief glimpse, but it is at this point that one has truly entered the stream of consciousness. It is like putting your foot on the bottom of the stream. During the course of practice, the meditator experiences level after level of what were unconscious strata of the mind. If practice is discontinued before the experience of Nirvana and concentration is lost, then access to these levels will be lost. It is as if the foot will eventually be returned to the shore if the bottom of the stream is not touched. However, after the first experience of Nirvana the first level of enlightenment is attained. The first stratum of the former unconscious processes are then permanently accessible to the consciousness.
4.1.15. Parinirvana¶
There is a final level of enlightenment the Buddha called parinirvana. Once the final level of enlightenment is attained, Nirvana is never left and individual existence ceases. Mahayana Buddhists take the Bodhisattva Vow to delay their enlightenment until all sentient beings attain enlightenment. The purpose is to remain in existence to be of help to all other sentient beings in attaining enlightenment. Mahayana Buddhists have different interpretations of what this vow means, but many regard this as not entering Parinirvana.
4.1.16. Finding a teacher¶
There are a number of factors to consider in determining who would be the best teacher for you. Factors you might consider are: How enlightened is the teacher? Do you have good chemistry with the teacher? and is the teaching environment suitable? The more enlightened teachers are, the deeper their intuitive understanding is. But the most enlightened teacher may not be suitable for you, and it is not easy to establish how enlightened a teacher is. Ultimately, you are looking for a teacher that you think may be at least partly enlightened whose teaching is in a context that you are comfortable with.
Although a more enlightened teacher is generally a better teacher, it is possible that a Western Stream-winner who thinks and speaks in your language might be a better teacher for you than an Arahant who does not. However, you would be well advised to make the effort to transcend the difficulties of culture and translation, and take advantage of working with an Arahant if you have the opportunity.
The Buddhists have a clear set of standards in terms of enlightenment for teachers. It is always appropriate for anyone to share what they know about meditation. If you have no level of attainment and know basic meditation instructions you can share the instructions. But you should never advise anyone beyond your level of attainment. If possible, even giving basic instructions should be deferred to a qualified teacher. According to the Buddha the minimum level for a qualified teacher is having attained deep insight. Generally in Burma and Thailand the second level of enlightenment is reached before someone is given training and recognition for being a teacher because there are so many who have attained this level. Of course, in the West, standards are much lower because of the lack of teachers and comparatively few have attained higher levels.
There is a major problem in finding a very enlightened teacher, or even an enlightened teacher. As I will explain in greater detail in the chapter on the Embarrassment of Enlightenment, attainment of enlightenment is almost always a secret. Generally, you would be well advised to avoid a teacher who claims to be enlightened or very enlightened. However, there are ways of figuring out who is likely to be enlightened and how enlightened they are if you use time, effort, patience and a skillful approach. I will be saying more on that in the chapter on The Embarrassment of Enlightenment.
4.1.17. Practice in Asia¶
The degree of enlightenment alone should not be the only standard for finding a suitable teacher. It is very possible to journey to Asia, determine that someone is an Arahant, only to find out that he/she may be an unsuitable teacher for you. The most likely obstacle is that she/he may not speak English and no suitable translator is available. You may have difficulties relating to the culture and personality of the Arahant. Asian monasteries are notoriously noisy, hot and uncomfortable, and there is a great chance you would be very ill some or all of the time you are there. Some people thrive in these situations, but most will find the difficulties too great.
There are some positive aspects to practicing in Thailand and Burma. It is not necessary to ordain as a monk or a nun to practice in an Asian monastery. My teacher, Sayadaw U Pandita discourages Westerners, in Asia, from ordaining until after they have attained the first level of enlightenment. The duties of monks and nuns take time from intensive practice, plus dealing with awkward robes does not help the practice. Foreign laypeople are usually very well cared for in Southeast Asian monasteries, and in Burma there is no charge of any type, even for laypeople, to stay in a monastery. Any monastery of a famous meditation teacher in Thailand or Burma would be wealthy from strong public support. If you are interested in a retreat longer than a month, the plane ticket to Asia might be less than the cost of a retreat in the West.
Even if you find an Arahant in a most suitable setting for you, there is the question of what I call chemistry. Not everyone liked the Buddha. As people become more enlightened, their personalties become more like caricatures of their former personalities. (More on this in the next chapter). Arahants typically have unusual and sometimes unpredictable personalities. You are going to have good chemistry with some very enlightened teachers, and with others you may not. You should consider your limitations with dealing with certain types of situations and personalities when looking for a suitable teacher.
Usually the best teaching situations involve a strong authoritarian teacher who makes the rules and regulations. If there isn’t a strong authoritarian teacher, then the staff and sometimes the meditators become involved in spending enormous amounts of time and energy making decisions.
In Asia it is not unusual for a monastery to become dysfunctional after the death of a strong teacher. The reason is that the teaching of the dharma tends to become an extension of the personality of the teacher. Exceptionally good teachers teach intuitively and are likely to develop a unique form or style of practice. Generally, they will want to avoid situations where their teaching might clash with other strong teachers. The use of different meditation objects, techniques, emphasis on study etc. become a source of confusion for students. This is a good reason why strong teachers usually prefer to have their own centers. In Southeast Asia the monasteries are owned by a board of laymen and occupied by monks. The board of directors will follow suggestions from the founding teacher, but usually not from a successor.
Assuming that you are able to accept being in the authoritarian environment of a strong teacher, there are other factors to consider. Culture clash is not unusual. Some styles of practice involve many rites and rituals that you may want to avoid. It is rare for Eastern teachers to have scientific and logical views which are compatible with Western culture. Western teachers are more likely to explain the dharma in scientific terms or with personal stories, but generally they are not as advanced in their personal practice as Eastern teachers. Eastern teachers are more likely to be very traditional in their views and methods of teaching.
Then there is the etiquette of relating to monks and nuns which is uncomfortable to many Westerners. This repels some people and attracts others. The bottom line is that you should feel that you have a good chemistry with a teacher and the teaching situation, as one of your most important standards.
4.1.18. The search¶
Your search for a teacher might include reading books, or listening to tapes from many different teachers. When I was managing Insight Recordings, my policy was to include free sample talks of a variety of teachers with orders so people could make appropriate connections. Although it is wise to do some shopping around for the right teacher, it is even wiser to settle down with one teacher or style of practice when you get into serious meditation practice.
There is a great danger in becoming superficially sophisticated. Some people get into the habit of making the rounds of different teachers and traditions. They become quite knowledgeable about personalities, gossip, facilities, various techniques and practices, but never experience the essence of the dharma. One teacher suggested that you should come to a teacher like an empty glass of water. If you come like a full glass, you will get little benefit.
4.1.19. Conclusion¶
In this chapter I described what a saint is from an eclectic view and extended it with the Buddhist concept of enlightenment. I explained Buddhist concepts in ways that relate to Western psychological theories and scientific studies. For those who are interested in finding a teacher I have suggested some guidelines for finding a suitable one. In the next chapter I will explore the possibilities that everyone has for attaining enlightenment.
4.2. The Possibility of Enlightenment¶
This is a poem from the Dhammapada that is believed to have been uttered by the Buddha immediately after his enlightenment. Since that time, enlightenment has been passed from teacher to student like the flame of one candle being passed from one to many.
4.2.1. Spiritual decline¶
The traditional belief in Asian countries is, that in the time of the Buddha, it was easy to become enlightened. This is in line with both Hindu and Buddhist scriptures, which describe the state of this world in the past as being far superior to the present in both material and spiritual standards. Many Buddhists believe that it is impossible to attain enlightenment until the next Buddha comes. This is especially true for Pureland Buddhists, who believe we must strive to be born in the Pureland where enlightenment is possible. Even in Southeast Asia, the majority of Buddhists make gifts to monks, attend rites and rituals and even ordain as monks and nuns for the purpose of attaining merit to be born in the time of the next Buddha.
4.2.2. The revival of enlightenment¶
About 100 years ago, a revolution in Buddhist practice began in Southeast Asia. Some prominent monks in Thailand & Burma discovered that if people started with vipassana meditation, that it was possible to become enlightened. For hundreds of years, it was believed that samatha meditation must be mastered before a meditator should switch to vipassana. In samatha meditation the emphasis is focusing the mind on an object in a steady manner. In vipassana meditation the object is investigated to observe its true nature and change. Samatha is essential for vipassana, but the new discovery was that samatha can be developed simultaneously with vipassana. Samatha is focusing the mind on an object, and vipassana is a way of looking at the object. It really doesn’t matter what meditation object is used in vipassana. Ultimately, the object becomes a screen for observing the processes of the mind.
Although samatha meditation can result in developing great power and bliss, these effects wear off quickly after meditation. Successful samatha meditators frequently develop almost an addictive attachment to their meditation practice becoming dependent on meditation for their happiness, and they become irritable if their meditation is interrupted. Without proper instruction, a samatha meditator is likely to develop a fixed focus on an object that precludes observing the changes which are essential for vipassana.
Until about 100 years ago, the meditation practice done in Theravada monasteries was almost exclusively samatha. When vipassana meditation monasteries were first built, there was considerable criticism from conservative monks. This controversy continues to this day as some prominent Buddhist monks still cling to the idea that enlightenment is unlikely until the next Buddha comes. However, the enthusiasm of many thousands of people who have attained some level of enlightenment has resulted in a dynamic growth of the meditation monasteries in Thailand, Burma and Sri Lanka. This trend is spreading to all parts of Southeast Asia.
4.2.3. Mainstream-entry¶
Although emigrants from Asia have brought Buddhism with them, it has had little tendency to enter the main stream of Western culture. However, the practice traditions which result in enlightenment are now slowly entering Western culture. The strongest influence is from Tibetan Buddhism and the Zen traditions through Japan and Korea, and the least prominent is vipassana practice from Southeast Asia.
The success of different traditions in transplanting to the West seems to depend on contact with impressive meditation masters more than the tradition’s intrinsic compatibility with Western culture. Tibetan Buddhism with its nondemocratic lineages, rites, rituals, magic and innumerable deities to worship, would seem the least compatible with Western culture. The significant success of Tibetan Buddhism is due to the very impressive high lamas who were forced out of Tibet in the Exodus.
Likewise, the occupation of Japan after World War II and troops stationed in Korea brought American troops into contact with some very impressive Zen masters. The method of Zen emphasizes exacerbating confusion and discourages clear analytical thinking. There is a very strong characteristic in Western scientific thinking to analyze, quantify and qualify which is in direct opposition to Zen. Japanese Zen, in particular, has a strong Samurai militaristic characteristic which gives their practice a boot camp type character. Americans regard boot camp as a necessary hardship, but the true American ideal is to celebrate individualism.
It would seem that Theravada Buddhism with its emphasis on scholarship, logic and systematic analysis would be more compatible with Western culture. Also, the practice of the simple technique of vipassana meditation, almost devoid of rites, rituals and mystical mumbo jumbo is intrinsically much more appealing to Westerners. It seems that the limited success of Theravadans in the West is a result of the limited contact Westerners have had with advanced meditation practitioners. Even in Southeast Asia, vipassana meditation monasteries are still only a rapidly growing minority. The contacts which have brought this tradition to the West have primarily been a small group of Peace Corps workers and hippies on spiritual quests in the 1960’s and 1970’s.
The introduction of Buddhism into Western culture is a very significant event. Arnold Toynbee is regarded as one of the greatest historians of modern times. Back in the 1930’s, he wrote the following, “When historians look back at the 20th century, they won’t have much interest in things like communism or capitalism: those will be ripples in the great historical picture. What will really be significant is the impact of Buddhism as it enters the West, because Buddhism has transformed every culture as it has entered, and Buddhism has been transformed by its entry into that culture.”
4.2.4. Buddhism encounters Buddhism¶
Buddhism is not only encountering another culture in the West, but unique in history, Buddhism is encountering Buddhism. Historically, Buddhism has been very provincial in its view. Each village in Asia considers the teachings in its area to be the one true teaching of the Buddha’s dharma. They see all others as more or less in error. The Burmese think they have a better and purer Buddhism than Thailand. Thais and Burmese look down on Sri Lankans as having a degenerated Buddhism. However, all the Southeast Asians agree that the Mahayana Buddhists are way off track. When Buddhists were isolated, it did not matter because they were talking to themselves. With modern communication and transportation, they are missing out on the potential of sharing the special benefits that each tradition has to offer, because of their provincial attitudes.
Buddhist leaders who have come to the West have shown a remarkable tendency to maintain their provincial views. However, the Western students have been much more open to exploring different forms of Buddhism. Buddhism has become so integrated with Asian cultures that it has become almost impossible for Asians to distinguish between the essence of Buddhism and their culture. Westerners exploring different forms of Buddhism are much more able to spot the common denominators and see the essence of the Buddha’s teaching.
This is not entirely an intellectual process. What the Buddha did was to describe natural laws that he came to understand from exploring his own consciousness. He developed a philosophy and psychology which had the ultimate purpose of attaining enlightenment. As Buddhism integrates with and transforms a culture, the transformed elements of the culture become part of Buddhism. By doing the practice successfully, anyone can have the experiences which were the basis for the Buddha’s natural laws and psychology. Having this experience plus studying different Buddhist traditions makes it possible to identify the essence of the Buddha’s teachings within different cultures.
4.2.5. The way Buddha taught¶
The way Buddha taught exceeded what could be written down. It seems reasonable that the Buddha taught in a similar way that meditation masters do today. As meditation masters talk about Buddhist philosophy and psychology, they will intuitively access the levels of their consciousness where they came to understand the things they talk about. They will spontaneously resonate on a psychic level to the unconscious of their listeners. This resonance will make their students’ unconscious processes more accessible to them, and some of them will begin to access the unconscious stream of their consciousness. This access might be made during a discourse, or later during meditation. Once this process is started in people, they simply need to meditate until they attain enlightenment. It is much like tending a fire until all the wood in a pile is consumed. To do this properly, they should separate themselves from their normal daily life, and practice in a protected environment where proper guidance is available until this process is completed.
The actual techniques early Buddhist teachers taught were various ways of focusing attention, and unique instructions were given to balance characteristics they saw in their students. It really does not matter what technique is used, as long as it results in a profound examination of the present moment. Those who believe that the Buddha had one true technique have missed this essential point.
4.2.6. Formless practice¶
Most Buddhist meditation teachers today are taught to apply a standardized technique to their students. This is not necessarily bad as an enlightened teacher will intuitively modify the instructions to their students needs, and the standardized technique provides some structure of uniformity that reduces confusion, at least within the tradition. However, trying to intellectually understand details of the instruction frequently leads to problems in the practice. Some people are more adversely affected by this than others. I suspect that the recent popularity of Dzogchen, non-dual and formless practice from both the Hindu and Tibetan traditions is in part an indication of reaction to overemphasis on exact technique. Formless practice which, involves dialogue with a charismatic teacher and self inquiry, has decimated some vipassana groups around the country. Some people who practiced vipassana unsuccessfully for years have been successful with this method.
In Dzogchen and other formless practices, enlightenment is attained by dialogue with the teacher and listening to the teacher having dialogues with other students in the group. Unfortunately, some of these teachers tend to cultivate a negative attitude in their students toward any particular method or tradition. Followers of formless practice tend to be dependent on the presence of their teacher to progress, but they waste less concentration on trying to understand theory or subtle points about technique.
The essential point that I want to make is that any one technique that is used is not critically important The way the consciousness is directed is important, whether a technique is used or not used. Any method or non-method which results in a profound examination of the present moment can, under the guidance of an enlightened teacher, result in enlightenment.
4.2.7. Mahasatipatthana Sutta¶
In the Mahasatipatthana Sutta, the Buddha advises people to go sit “at the root of a tree” or in a “chamber”. Early Buddhist monasteries were very simple compared with present day monasteries. Records of the Buddha’s discourses indicate that the first monasteries were meditation camps with a scattering of very small huts (made of branches, leaves and grass) sometimes caves, and an assembly area which was usually outdoors. In later sutras, the meeting area was sometimes described as a large room with a sand floor. Monks and nuns would assemble when a bell was rung. There would be no kitchen as the custom was to take a begging bowl to a nearby village, or in some cases laypeople would bring food to them. It wasn’t until about two hundred years after the time of the Buddha that Buddha statues, elaborate temples, rites and rituals became common.
4.2.8. The oral tradition¶
Early Buddhism involved no reading or writing. As was the tradition for other religions of India at that time, spiritual teachings were given orally, even though devotees knew how to write. One form of teaching involved chanting stylized summaries of the Buddha’s discourses. This occupied the monks and nuns, developed concentration and provided a vehicle for the teacher’s transmission of the dharma. Monks and nuns would also have to learn to recite the list of rules of behavior that the Buddha prescribed. The rules are methods for maintaining restraint but, they also have the purpose of cultivating continuous mindfulness.
4.2.9. The wide variety of methods¶
The records of discourses briefly mention the Buddha giving people a wide variety of methods of meditation, and except for the Mahasatipatthana Sutta, there is little description of technique. It is possible that the Buddha expected teachers to rely on their intuitive powers in developing a teaching style of their own, and modifying methods to unique needs of individuals. This is what most of the best meditation teachers do today. There is no conclusive proof that early Buddhists followed any of the elaborately prescribed rigid forms of practice typical of modern traditions. Some Buddhists insist that they are following the only true method taught by the Buddha, and others will explain that the degenerated times require regimented forms of practice.
The Buddha seems to have had an extraordinary psychic power to ignite the process of insight in people. Even allowing for exaggeration and glorification which comes with the development of all religions, he must have been an extraordinary teacher. There are many reports, in the discourses, about people attaining the first level of enlightenment, and sometimes multiple levels of enlightenment while listening to the Buddha.
4.2.10. The teacher is more important than the technique¶
The attainment of enlightenment is very dependent upon the quality of teaching and teachers. For example, in 1984 Sayadaw U Pandita led a three-month retreat for teachers at IMS in Barre, Massachusetts. During that retreat, some teachers attained the second level of enlightenment or insight to that level. Since that retreat, the number of people attaining deep insight during regular retreats has doubled. Also, it was unknown for people to attain higher levels of enlightenment at IMS before then, and since then a few have attained the third level.
4.2.11. The decline of the Buddha’s teaching¶
It is probably correct that enlightenment was easier to attain in the time of the Buddha. After all, the Buddha was an extraordinary teacher, and there were many men and women who attained the level of Arahant who were also extraordinary teachers. The Buddha taught in an area of India which was relatively peaceful because it was dominated by the kingdom of Magadha. Meditation and spiritual practices were very highly respected in Hindu culture, and there was a strong tradition of public support for holy men. There is fertile ground for enlightenment during times when there is extra food to support meditators, times of peace when young men are not conscripted, and there is broad public support for spiritual practice. When these conditions are combined with the high quality teaching of the Buddha, there are going to be more people getting enlightened. It is just as logical that at times of war, plagues and famine there are going to be fewer people enlightened.
The Buddhists of Southeast Asia have a stylized view of the general spiritual decline since the time of the Buddha. Their view is that the operant factor is the length of time since the passing of the last Buddha. This view does not include the effect of cycles of war, plague and famine on the practice of meditation, although they are regarded as signs of decline. On the other hand, the Tibetan Buddhists regard their teaching of Buddhism as better and more advanced than earlier forms of Buddhism. Tibet was relatively peaceful and was able to produce an abundance of food over hundreds of years before the Chinese invasion. Tibet was uniquely successful as a Buddhist country, largely because of its comparative isolation from foreign influence and domination. Before the Chinese invasion, the population of Tibet had fallen from six-million to two-million, over several hundred years primarily because so many people ordained as monks and nuns. Southeast Asia still is not up to that level of success.
Historically, Buddhism has been eradicated from many countries because of war and politics, including the land of its origin, India. Even in the 20th century, Buddhism has almost disappeared from several countries for this reason. For the first two-hundred years, Buddhism was purely an oral tradition. It was not until King Asoka sponsored writing down of all of the Buddha’s discourses that were known two hundred years after the time of the Buddha that Buddhism became focused on written texts. The Abhidhamma (Buddhist psychology) wasn’t written down for five-hundred years after the death of the Buddha. Modern communication, transportation and media have made the prospect for the reestablishment of Buddhism after calamities comparatively quick and easy. In ancient times there must have been a greater gap, and much of the vitality of early Buddhism was lost.
4.2.12. Transmission of the dharma¶
There are approximately one-hundred-thousand pages of the Buddha’s discourses, and yet they contain almost no specific instruction on how to meditate. The Mahasatipatthana Sutta is the richest source of information on meditation practice. However, it is unlikely that someone could use these instructions alone to meditate correctly. It is the nature of enlightenment that many important teachings cannot be given until a student’s practice has progressed to specific levels, and this may be one reason written instructions may be inadequate. Monks in Sri Lanka had these instructions for hundreds of years after calamities and could not attain enlightenment with them. It is quite possible that the Buddha intended that instructions could only be obtained orally, direct from a teacher.
Without the personal guidance of an enlightened teacher, it is very unlikely that the average person could successfully follow even the most explicit instructions. Some authors of books on meditation have reported that occasionally readers were able to practice successfully without personal guidance. These cases are rare.
It seems that when a Buddhist culture goes through a time of disaster, it is usually unable to support unproductive monastics. Even if the gap is long enough so that there are no enlightened teachers, the culture will retain its Buddhist religion. Temples and monasteries will be rebuilt and scholars will copy texts and write Commentaries. However, the vitality of transmission from enlightened teachers may be lost. Mistakes in understanding the written text can be made, such as the incorrect use of samatha practice in Southeast Asia. Although Buddhism may appear to be revived, it may be only an empty religion of moral code, rites, rituals and no enlightenment.
The point I want to make is that it is not necessarily true that enlightenment is intrinsically more difficult today than at the time of the Buddha. I think that if people are motivated to practice, have the proper environment in which to practice and have proper guidance in the right technique with an enlightened teacher, then they have the basic ingredients for success. Of course, better teachers will get better results.
4.2.13. Follow instructions exactly¶
The majority of the people who make little progress in their practice are not following meditation instructions as given. Only a meditation master should mix techniques from different traditions. You should avoid making any modification in the instructions without discussing it with your teacher. One of my friends, who had done many years of intensive vipassana meditation, never mentioned to her teachers that she was also doing a mantra along with the regular practice. As soon as she stopped doing the mantra she began to make progress. A slight modification to the instructions that makes the practice more pleasant or easier is very likely to sabotage it.
The most common variation on meditation instructions is to deliberately indulge in psychotherapy. After the mind becomes calm and a little concentrated from following the instructions, all sorts of psychological insights may occur. Memories from childhood may start bubbling up, or you might start to understand addictive behavior, or work out problems with relationships. This process can become like pulling feathers out of a down pillow. One insight leads to another and it just goes on and on indefinitely. Although there might be psychological benefit from this, it is a poor trade for the benefits of true meditation practice. Many people have chosen psychotherapy over enlightenment. Someone asked Anagarika Munindra, a great Buddhist meditation master in India, why it was easier for Asians to attain enlightenment. His reply was that, “Westerners are doing psychotherapy.”
Another variation on meditation instruction is to indulge in daydreams. After the mind becomes calm and concentrated from doing a little practice, images in the mind may become clear and colorful. It is pleasant for the mind to wander into pleasurable daydreams. Daydreams occur naturally from time to time in the practice, but they should not be cultivated.
Vipassana meditation makes the mind very creative. You are very likely to get all sorts of insights, ideas for talks or books, inventions, artistic designs or community projects, and it will be very tempting to stop the practice and develop them. During a two month period of my practice, I deliberately spent one-third of my sittings doing some mathematical calculations and developing theoretical models in my head. I thought that I was only losing one-third of my practice time. Later I came to understand how much momentum of progress I was losing in my practice. Typically, meditators cover the area of progress that I was making in my practice at that time in only a few hours. Instead of losing one-third of my progress in practice, I had lost almost all of what I could have accomplished in two months.
4.2.14. How Long to Enlightenment?¶
I haven’t seen any good statistics on how long it takes to become enlightened. In any event, there are many variables to consider such as how enlightened and suitable your teacher is, the proper environment, the state of your practice, understanding and following the instructions, just to mention a few. The Buddha said that if people practiced continuously it would take between seven years and seven days to become an Arahant. Those figures seem reasonable if your teacher is the Buddha. One of my teachers, Tungpulu Sayadaw, practiced in a cave for thirty-nine years without lying down, and he emerged an Arahant. Another of my teachers, Dipa Ma, did three consecutive three-month retreats, and attained a new level of enlightenment during each. If you have a strong, correct daily practice, then a reasonable expectation could be to attain deep insight in a ten-day retreat. If you have attained deep insight in a ten-day retreat, then you have excellent chances of attaining enlightenment on a three-month retreat.
Once deep insight is attained, the time it takes to reach the first level of enlightenment depends on being able to observe precisely what is happening without trying to manipulate what is happening. For example, at certain phases of the practice people are likely to experience visions. Some develop an attachment to these visions and even learn how to produce them, It is possible to dwell in this phase of the practice for prolonged periods, but the normal course of these visions should be only a few hours. A similar attachment can develop to pleasant energy sensations that flow through the body. Not all temptations to manipulate what is happening are based on pleasant feelings. Sometimes there are unusual pains, or feelings that the body is rotting. These phenomena should be observed precisely, without trying to make them go away. How long it will take to be able to profoundly examine pleasant and unpleasant phenomena with equanimity is a key factor in determining how long it will take for enlightenment to be attained.
Again, I haven’t seen any good statistics on how long it takes to get from deep insight to Stream-winning. One teacher said it takes an average of seven weeks for the average person. I have heard of people doing it in two weeks, and one friend was not able to finish after 10 years of doing at least one three-month retreat every year. My sense of it is that the seven week figure is probably fairly close to the average.
It is an interesting phenomenon that the higher the level of enlightenment, the more rapidly people progress from deep insight to enlightenment. The key to the higher levels of enlightenment is attaining deep insight to the higher path. After the first level has been attained, most of the time spent doing intensive practice is preparation for being able to attain deep insight again. One study of how long it took to finish the second path after deep insight ranges between two weeks and ten hours. One of my teachers went from the third level of enlightenment to attainment of the fourth in one sitting. The experience of each path is essentially the same, except that the final phase of equanimity gets much deeper in each path. The reason that the higher paths go so rapidly seems to be that after the first experience, meditators intuitively know not to manipulate their experiences.
4.2.15. Some misconceptions about the possibility of enlightenment¶
Frequently people have misconceptions about the possibility of enlightenment. Some believe that enlightenment depends on grace from God or a guru. Other misconceptions involve the importance of past lives, vegetarianism, sex, race, education, and intelligence.
4.2.16. Grace¶
The Snowmass Contemplative Group attempted to see if all traditions would agree that there is such a thing as grace. All but the Buddhists agreed that there was grace. Although many Mahayana Buddhists pray to various deities to intercede and help them, the view of the Buddha was that our fate is determined by the natural law of karma. From the particle theory type view of the Buddhists, there would be no exceptions to the law of karma any more than there would be an exception to the law of gravity. What we experience is the result of our volitional intent towards other sentient beings. The Buddha challenged the idea that we could change our karma with rites, rituals and prayers. He explicitly spoke against the idea that enlightenment could be attained this way. Although teachers or gurus can help as guides, each of us has to take the journey ourselves. This is in line with the conclusions of the Snowmass Contemplative Group.
4.2.17. Past lives¶
Another unprofitable view is that the spiritual work and merit from our past lives will determine whether or not we attain enlightenment. Whatever we have done in our past lives cannot be changed. In any event, the basic factor in attaining enlightenment is settling into a profound examination of the present moment. Concern for past lives can prevent this from happening.
4.2.18. Avoid getting too complicated in moral reasoning¶
Concern for the five basic precepts of not telling lies, not harming, not stealing, avoiding sexual misconduct and avoiding intoxicants is helpful. Basic morality is a necessary prerequisite for a calm concentrated mind. However, we should avoid getting too complicated in our moral reasoning. Buddhist morality is a very simple situation of how your actions directly affect other sentient beings. A hamburger is not a sentient being. The Buddhist vow for monks and nuns is very explicit in saying that they may not eat meat if they asked for the animal to be killed, or if they knew the animal was specifically killed for them. A common erroneous belief is that Buddhists are vegetarians. This simply is not true for all Buddhists.
4.2.19. Diet¶
Some Mahayana traditions do have a custom of eating only vegetarian food on retreats, but this is not true for Theravada traditions. Curiously, it has become a tradition for Theravada retreats in the West to be vegetarian. One theory is that Goenka, a vegetarian and former Hindu, set the pattern for non-monastic lay retreats in the West. The first well known Theravada lay teachers in the West had attended Goenka retreats in India. They patterned their retreats after Goenka retreats. Another curiosity is that most of the key people responsible for establishing the vegetarian tradition at vipassana retreats are not vegetarians.
When Sayadaw U Pandita first came to the West in 1984, he was quite concerned about the vegetarian diet served at the Insight Meditation Society. He conceded that concern for the welfare of animals was commendable, and that eating meat was unhealthy, as well as ecologically questionable. However, he was very strongly against his students becoming vegetarians for the first time when they go on retreat. He observed that it takes time for the body to become adapted to a vegetarian diet, and an initial effect would be a loss of energy. High energy is a key factor of enlightenment and is very important in his style of practice. He was so concerned about this that he arranged for some of his students, who were having problems with the IMS diet, to be served meat prepared by volunteer cooks outside the IMS kitchen. Vegetarianism is so firmly entrenched at IMS that despite U Pandita’s public suggestions the Board of Directors never even considered changing the diet.
4.2.20. Celibacy¶
Another misconception, that probably comes from the Hindu tradition, is that celibacy is essential for enlightenment. Celibacy is required for monks and nuns primarily to simplify their lives and focus on their practice. Also, during intensive meditation retreats, celibacy is required for laypeople for the same reason. However, Buddhists in daily life situations are not required to be celibate. Buddhists are required to avoid sexual misconduct, but it is not clear what this means in California. Many Buddhist teachers suggest that people should not engage in sexual activities which result in anyone suffering. This is a vague standard that could be logically argued to be a total prohibition of sex, or an invitation to free love. Perhaps it is sufficient to simply practice continuous mindfulness in situations where the issue of sex arises.
The purpose of Buddhist precepts is pragmatic in that they are directed at achieving a quiet mind. If your sex life is causing mental agitation in your meditations, you should change your behavior. While on retreat, you should avoid letting your senses wander to sexually stimulating objects and direct to your attention to meditation objects. In the daily life situation this may result in becoming a horny, neurotic celibate which may not be good for your practice. It is better to be simple and direct in your views, instead of getting involved in elaborate logical reasoning about right and wrong.
4.2.21. Asians and enlightenment¶
You would also be well advised to ignore rumors that enlightenment is easy for Asians and difficult or impossible for Westerners. I have not seen any good statistics on this, but it is generally conceded that Asians are more likely to be successful in their practice. There is a definite advantage in being raised in a Buddhist culture simply because faith is a very positive contribution to the practice. Also a positive, receptive attitude for taking instructions from monks has a beneficial effect on the practice.
Despite these advantages some Westerners get enlightened quickly, and some Asians take a long time. Your situation is your situation, and there is no benefit in comparing yourself to anyone else. All you need to do is to follow the instructions diligently and cultivate a profound examination of the present moment.
4.2.22. Sitting on the floor¶
Asians who have adapted their muscles and bones to sitting on the floor can sit erect and cross-legged much more comfortably than Westerners. There is some advantage in maintaining a better energy level in meditation by sitting cross legged on the floor. You would be well advised to try this out and progressively develop a greater ability to do this. However, most Western teachers do not believe it is worth going through a great deal of pain and suffering stretching out your body just to do this. There are many people who have attained enlightenment who could only sit in chairs. However, most teachers advise against resting the back against the chair or attempting the lying meditation until your practice becomes quite advanced.
There are many Asian teachers who are unaware how difficult it is for Westerners to adapt their bodies. They can be very insistent that you sit on the floor. Just do not worry too much about this. If you can’t sit reasonably comfortably on the floor, practice in Asia may not be for you.
One time Ram Dass went to Burma with the intention of doing a three-month vipassana retreat. He was determined to follow his teacher’s instruction to sit on the floor, and although a cushion would have been permissible, he did not feel that sitting on one would have been appropriate for his image. After about a month, he was on the verge of reattaining the experience of deep insight that he had reached on psychedelics. His back had gone out, and he was experiencing great pain. Pain in this phase of the practice is usually exaggerated. He continued to sit on the floor without a cushion enduring great pain. Then a message came that his stepmother was ill, and he took this excuse to escape the retreat. His teacher told him to continue his retreat, as he was on the verge of a major breakthrough in his practice. The pain he was experiencing was so great that he declined his teacher’s advice. Since then, he has never had the courage to again undertake such a rigorous commitment.
4.2.23. Intelligence and enlightenment¶
Other things you need not worry about are lacking intelligence and education. One of Dr. Jack Engler’s research subjects was a moron. Although it took this lady a very long time to retain the meditation instructions, once she understood them she very quickly became enlightened. She was still a moron, but at least she was an enlightened moron.
There is one negative aspect to being intelligent or highly educated. The problem is that discursive and analytical thinking has a very negative effect on being able to develop a calm and concentrated mind. Intelligent and educated people are very prone to thinking about things. The essence of vipassana meditation is to develop a profound examination of objects of consciousness. Thinking is not observation. The more advanced your practice becomes, the less logical or reasonable your objects of perception become. It is essential to develop the ability to profoundly examine and penetrate into objects of meditation without thinking about them. Intellectuals, as a group, progress in meditation more slowly and are less likely to be successful. However, I know several people who have a Ph D, MD or other highly educated status and have become enlightened.
Intelligence and education can have some advantages for a meditator such as understanding the potential of meditation and cultivating philosophical understanding, but you must develop the ability to suspend intellectual processes during the practice. The Buddha always invited people to come and see for themselves and challenge the things he said. Buddhism places a very strong emphasis on developing a very logical philosophy to support the practice.
Arthur C. Clarke is a scientifically oriented science fiction writer, and he has had significant success in predicting future trends. He has said that Buddhism will be the only one of the worlds major religions which will survive in the distant future. The reason is that the basic authority for other religions is faith. The basic authority for Buddhism is a logical process that can be verified by anyone who takes the time to investigate it.
4.2.24. Conclusion¶
The traditional belief is that the longer the time it has been since the time of the Buddha, the more difficult it is to attain enlightenment. However, the recent revival of practice in Southeast Asia indicates that the operant factors are qualified, enlightened teachers, a safe secluded environment to practice and following instructions exactly. Being overly obsessed with precise methods, grace, past lives, complicated morality, sitting on the floor, or intellectual activities can be very detrimental to success in the practice of meditation. Times of peace, prosperity and availability of the teachings of the dharma are historically rare, and anyone would be wise to take full advantage of this opportunity.
4.3. The Embarrassment of Enlightenment¶
Enlightenment has always been an embarrassing subject for Buddhism. Enlightenment is embarrassing because it is the most important status in Buddhism, and it is difficult to determine if someone is enlightened. At one time or another, almost everyone in Buddhism will be embarrassed about enlightenment. Some are embarrassed because they are not enlightened, some because they are enlightened, and others are embarrassed because they do not know whether or not they are enlightened. A few reasons why people become embarrassed about enlightenment are:
They think they cannot become enlightened.
They assume that the enlightened will conform to their arbitrary models.
They assume that the enlightened will seem reasonable and rational.
They assume that the enlightened will conform to standards of the Theravada Commentaries.
They want to be enlightened and are not.
They think they are enlightened and are not.
They do not know whether or not they are enlightened.
They are enlightened, but do not want to say that they are enlightened.
They are partly enlightened, but not fully enlightened.
They think certain people must be or cannot be enlightened because of the amount of time they have meditated.
4.3.1. They think they cannot become enlightened.¶
After becoming aware of the possibility of enlightenment, most people will go through a period of thinking that they cannot become enlightened. Some may have only brief moments of doubt, but others unfortunately, may become obsessed with it. I think it is helpful to make a realistic appraisal about the possibility of enlightenment.
The Buddha said that there are four basic types concerning the amount of time and effort it takes to become enlightened. Some will find it easy and will quickly become enlightened. Some will find the practice easy, but it will take them a long time to become enlightened. Some will find the practice very difficult, but they become enlightened quickly. Some will find the practice difficult and it will take them a long time. The Buddha also mentioned that there are some people who could practice all their lives and have the Buddha for a teacher, but will not become enlightened. Fortunately this latter group is very small.
People raised in a Buddhist culture take great comfort in many assurances that even if they do not attain enlightenment in this lifetime, there are things they can do to assure enlightenment in future incarnations. Ordaining as a monk or a nun, even for a brief period, is said to assure attainment of enlightenment. Supporting monasteries, monks and nuns results in merit which brings enlightenment. Virtuous actions such as keeping the five precepts, supporting parents and meditation contribute to attainment of enlightenment. Many Buddhists have no expectation of attaining enlightenment in this lifetime, but diligently do things that contribute to future enlightenment.
It is doubtful that expectation of enlightenment in future lifetimes is going to be a major motivation for most Westerners, and most will want to know what their chances are for this lifetime. I have not seen any studies which would answer this question, but my sense of it is that most people who are properly motivated will be successful. Even so, almost everyone has some degree of doubt at one time or another.
The problem with doubt is that if it becomes obsessive, it can be self-fulfilling. The most effective method for dealing with doubt is simply to become mindful of your doubt. When you observe that you are experiencing doubt, you simply say to yourself, “I am having doubt”, and then go on with your meditation practice, study or whatever you were doing. Be careful not to cultivate excessive doubt or you will create a mind state where you will not be able to objectively evaluate your potential. The Buddha always encouraged questions and investigation, but he warned about the danger of excessive doubt. If you ever find yourself having obsessive doubt, it is probably better to discuss it with someone rather than to trying to suppress it.
4.3.2. Arbitrary models¶
One of the things that can contribute to excessive doubt is failing to see that there are people who have been successful in becoming enlightened. There have been many successes, not only in the time of the Buddha and Asia, but in the present, here in the West. Usually, people fail to see this because they cling to false models of enlightenment.
Misunderstandings about what the enlightened can and cannot do, or should and should not do, have existed since the time of the Buddha. About ten percent of the Dhammapada is comprised of poems that the Buddha composed when explaining or commenting on the actions of Arahants. People would come to the Buddha complaining that a blind Arahant was stepping on ants, and the Buddha explained that the Arahant’s mind was free of the intent to kill. A nun was raped and not upset, so some assumed she must have enjoyed it, but the Buddha explained that she was an Arahant and was beyond sexual craving. A monk had an odd way of jumping over streams, but the Buddha said that although he was an Arahant, his style of jumping was the result of previous lifetimes.
4.3.3. Conforming to ideals¶
A natural tendency is to assume that since enlightenment is an ideal, then people who are enlightened will live up to your ideals. You might expect that the enlightened would have haloes, be beautiful, graceful, pleasing, healthy, intelligent, neat, reasonable and have psychic powers, but none of these are standards for enlightenment. Now, as in the time of the Buddha, people fail to recognize the enlightened around them because they have artificial expectations. The Buddha spoke of this in the Dhammapada:
During the years that I was doing intensive practice at the Insight Meditation Society, I was surprised that a number of people thought that none of the teachers were enlightened, or that no one ever gets enlightened at IMS. I should explain that although retreats are conducted in silence, people are allowed to talk for half a day at the end of short retreats. I would take advantage of these brief periods to find out all sorts of things.
My discussions with people indicated that many were using all sorts of standards for evaluating enlightenment that had nothing to do with enlightenment. The most common assumption would be that their personality would fade away. One of the surprising results of Brown & Engler’s research into changes after the first level of enlightenment was that personality profiles became exaggerated. They gave a series of personality tests before and after three months of intensive meditation. The subjects that the teachers suggested may have attained the first level of enlightenment had higher scores after the retreat on many characteristics measured.
4.3.4. Belief in self¶
Perhaps people expect personality to fade away because the belief in self is supposedly lost after the first level of enlightenment. It might be more accurate to say that the old belief in self is replaced with a new belief in self. Self definition tends to change from being someone who is in control of the situation to seeing self as being a process of cause and effect. One way of describing this is to say that the view of self is a collection of natural, selfless processes which obey natural laws. Another insight into how the definition of self changes is a marked tendency to define self as an energy pattern in some psychological tests.
4.3.5. Psychic powers¶
A common expectation that people have is that the enlightened will have psychic powers. The Buddha’s discourses contain many stories of the Buddha, Arahants and Non-returners manifesting psychic powers such as healing, mind reading, knowledge of the past & future, teleportation, identic memory flying and other phenomena. There are even many stories in modern times of people who have manifested psychic powers.
One of my teachers, Dipa Ma Barua, was trained to develop psychic powers by Munindra while she was at the Mahasi Sayadaw monastery in Burma. Munindra had a book which described the methods to develop all the standard psychic powers. After Dipa Ma had attained the third level of enlightenment, he instructed her to develop all the powers in the book She very quickly was able to master and demonstrate all of them.
Dipa Ma was following the instructions of her teacher to develop psychic powers, but she thought that it was not appropriate to make use of them. The manifestation of psychic powers can very easily take on the air of a circus performance, and the importance of enlightenment can get lost. After mastering all of the powers, she renounced all of them except the power of metta. Metta is the development of a profound feeling of unconditional love. One of the reasons that Dipa Ma was such an outstanding teacher was that coming into her presence was like entering a tangible field of love. Her students were inspired to work very hard on their practice for her.
Although Dipa Ma had ostensively renounced psychic powers, she would spontaneously use some of them in the course of teaching. From time to time she would ask me if I had a specific experience in my practice that day, and then give me specific instructions regarding it. Sometimes she would give me special instructions regarding phenomena which would occur within a day after she gave them. On a few occasions, I was aware that she was doing healings for people that came to see her, but it seemed that there was an effort being made not to advertise that this was happening.
Several of my teachers would occasionally manifest a psychic awareness of things that I had been thinking about, or that happened to me that related to my meditation practice. On many occasions, I have been given special instructions and comments concerning my practice that were both unusual and exceptionally appropriate. These occasions are not arranged, and they arise and pass very quickly. Most of the times they are done in such a subtle way that even an interpreter may be unaware that anything unusual is happening. Many of my friends have had similar experiences, so the manifestation of teaching powers is very common, but not public.
Psychic powers are generally regarded as a dangerous sidetrack, and most Buddhist teachers will actively discourage their students from trying to develop them. The time and effort to develop psychic powers could be better used to develop enlightenment. Also, it is very easy for people to have a natural tendency to be entranced with powers. A teaching situation could very quickly degenerate into a sideshow if too much emphasis were placed on manifesting powers.
An occasional random psychic experience can add interest and authority to a teacher if it is done appropriately. There is some danger that people will choose teachers on the basis of manifested powers and ignore even better teachers who are more discreet. People who will not recognize someone as being enlightened unless she/he manifests psychic powers are making a mistake. There is nothing in the list of characteristics of enlightenment that requires the possession of psychic powers.
4.3.6. Higher levels of enlightenment¶
I am not aware of any psychological tests that might support this, but the mind becomes more sensitive and changeable with each level of enlightenment. It would seem that this is partly a result of being able to let go of a mind state more quickly. If you are able to let go of one mind state, then almost instantly another mind state will arise. If this ability is combined with the ability to consciously perceive processes which were previously unconscious, then the mind becomes more volatile.
It is this increase in sensitivity and volatility which makes each level of enlightenment more difficult to attain. It takes essentially the same degree of concentration to attain deep insight into each new level of enlightenment and to progress to attainment. Because the mind is more sensitive, there is a greater probability that a mind object will arise which will disrupt the concentration. A similar phenomenon occurs when in the final phases of equanimity just before the attainment of Nirvana, when new deep areas of unconscious processes are encountered. Usually meditators working on higher paths progress very rapidly, a few days or hours, from deep insight to the attainment of Nirvana and the higher level of enlightenment. However, it is not uncommon for some to progress very rapidly to final phases of the path in equanimity, and then spend long periods, even years, in the final phase of equanimity just before experiencing Nirvana. The higher the level of enlightenment being worked on, the more likely this problem will occur. If they stop intensive practice before attaining Nirvana, they will most likely lose the progress they made and have to develop deep insight again on their next retreat. They will then have to progress to where they left off on their previous retreat. I suppose we can call this one of the embarrassments of enlightenment.
4.3.7. Advanced Training¶
The proper development of advanced forms of practice is the key to attaining higher levels of enlightenment. The availability of this training might be a factor to consider if you are thinking of doing long term intensive practice. For example, the structure of the schedule at IMS almost precludes proper preparation for higher levels of enlightenment by closing for two weeks shortly after the annual three-month retreat.
In advanced forms of practice, the teacher should observe carefully the student’s practice after the first level of enlightenment is reached. There should be signs that the student is spontaneously having repeated experiences of Nirvana. This requires teachers with considerable skill and experience as there are seven types of meditation phenomena which can be mistaken for Nirvana. Once it is established that the student is having experiences of Nirvana, then the teacher should begin a series of exercises to develop a great proficiency in controlling this experience. It can take several months of continuous intensive practice to develop an acceptable minimum level of proficiency to maintain this ability in daily life after leaving intensive practice. The best time to begin developing this ability is as soon as possible after the first level of enlightenment has been obtained. When adequate proficiency has been developed, the teacher instructs the student to renounce having the experience of Nirvana. Deep insight into a higher level of enlightenment will soon occur.
4.3.8. The probability of attaining higher levels¶
I haven’t seen any statistics on the attainment of higher levels of enlightenment, and structuring an accurate estimate is difficult. Since adequate advanced training is not generally available in the West, it makes it difficult to estimate the probability of attaining higher levels of enlightenment I have had little success in getting even rough statistical estimates from a number of Asian meditation masters. The Southeast Asian mind just does not seem to think statistically. Usually, no matter how carefully I structure my questions, the answers boil down to either yes or no.
Having said this I can say that it seems that the majority of people who attain the first level of enlightenment and continue their practice can attain the second level of enlightenment. Some people who attain the first level of enlightenment are satisfied, and simply do not pursue their practice further. Some people who have not had advanced training will spontaneously develop deep insight to a higher path. However, only a small percentage of people who attain the second level will attain the third level. There also seems to be a big drop between the number who get to the fourth level from the third. The best we can determine from studying the Buddha’s discourses is that there seemed to be a similar distribution of attainment in the Buddha’s time. The main difference is that a larger percentage of people in the time of the Buddha seemed to be attaining the first level. Although Arahants were more plentiful in the time of the Buddha, it seems that there were not proportionally more of them among those who attained the first level.
4.3.9. Reasonable and rational?¶
The most frequent reason that people would come to the Buddha with complaints about Arahants was that they felt that the Arahants were not being reasonable or rational. This is a variation on the subject of expecting the enlightened to live up to arbitrary models, but I feel this subject needs some special attention. Meditation is psychotherapeutic, but not all neuroses will be eliminated until the final phase of enlightenment, and some characteristics of personality may become exaggerated by enlightenment.
One of the most appealing prospects to Westerners is that Buddhist meditation offers an effective and inexpensive form of psychotherapy. Buddhism is primarily entering the mainstream of Western culture through psychotherapists. Usually, psychotherapists are the largest professional group at Buddhist meetings, meditation retreats or events. A poll at one three-month retreat that I attended found that half of the retreatants were psychotherapists.
Buddhist meditation is certainly psychotherapeutic, but there are some problems with regarding it as a form of psychotherapy. The first is that too much emphasis on psychological phenomena will derail the process of simply observing phenomena without trying to change anything. The second is that in terms of psychotherapy, results are random, and it is unwise to expect specific psychotherapeutic results from the practice. The third is that the level of the unconscious where mental illness originates is the deepest level. This level is not accessed until the final level of enlightenment.
Although there are many reports of neuroses, phobias and obsessions which have been spontaneously cured during meditation, usually there is no way to predict in advance if and when they will be cured. Even general personality changes as a result of attaining different levels of enlightenment are erratic. Some people have a very profound change in personality as a result of attaining the first level, and others do not. In terms of therapeutic cures, you can expect that the first level would result in a significant reduction in irrational behavior which is immoral. It is unlikely for people who have attained the first level of enlightenment to be murderers, liars, thieves, adulterers, or alcoholics. A common report is that although neuroses can exist at the first level of enlightenment, there is a sense of space behind the neuroses. Although neurotic anger may be expressed, there is an impression that the anger can be observed as an impersonal process, and stream-winners are not 100% lost in it. This is difficult to quantify or qualify, but my guess is that a study of outbursts of anger would show that they are shorter and that amends for outbursts would more likely be made.
A paradox here is that a stream-winner is likely to be more sensitive, volatile and spontaneously expressive. The classic Commentaries of Buddhism say that both lust and aversion are not reduced until the second level of enlightenment, and not eliminated until the third level. There may be some reduction of lust and anger-aversion at the first level, but it might be counter balanced by the volatility of personality.
As I mentioned earlier, personality profiles after the first level of enlightenment become exaggerated, and this is probably because of sensitivity and volatility. Personalities seem to become more exaggerated with each level of enlightenment, and I haven’t met an Arahant that wasn’t a unique caricature. It is difficult to draw the line between neuroses and characteristics of personality. In any case, it seems that neurotic behavior may become exaggerated, although I am unaware of anyone becoming generally more neurotic as a result of meditation.
My teacher, Sayadaw U Pandita, once said, “Because of habit patterns, it is possible for an Arahant to be obnoxious. However, the difference with Arahants is that, if it is pointed out to them that they are being obnoxious, they are capable of reflecting on situations and changing their behavior.” I am certainly glad he said that, because U Pandita can be quite obnoxious sometimes. His only interest seems to be that people get enlightened, and he does not seem to care if people like him. There are a number of things he will do, especially in private interviews, that are calculated to irritate people if they are not being mindful. He once confided to students of his, who were teachers, that he frequently pretends to totally ignore a student during their interview by reading a book, or doing something else. He said that this was a pretense, and he really is watching them very carefully. Sometimes he is quite sarcastic or brutal in his comments about reports on practice that people give him. At his 1984 IMS retreat, 25% of the class of teachers and advanced students dropped out of the three-month-course because his teaching was too difficult for them.
4.3.10. Being rational¶
Another thing that U. Pandita said was, “Until the mind is purified of all defilements, it is possible that even one defilement can be activated and overcome consciousness.” This is worth remembering when evaluating how rational the enlightened seem. Even Non-returners have the defilements of: subtle craving for material realms, subtle craving for immaterial realms, restlessness, conceit and the last veil of unknowing. It is theoretically possible that although great progress has been made in purifying the mind, individual circumstances may chronically aggravate a particular neurosis. When we evaluate the behavior of the enlightened, we should keep in mind that rationality and reasonableness are not standards for evaluating enlightenment. The tendency is for the personality to be exaggerated, and individual characteristics should be considered.
4.3.11. Standards of the Theravada Commentaries¶
One of the most embarrassing controversies in Theravada Buddhism is whether or not a stream-winner, or higher, would ever break a precept. I touched on this subject in the chapter on Saints. The precepts are: 1) Not to kill any sentient being; 2) Speak only the truth and never lie; 3) Not to steal or take anything which is not freely offered; 4) Not to engage in sexual misconduct; 5) Not to take substances which dull the consciousness.
I have mentioned before that the Southeast Asian mind seems to think in terms of generalities, and does not seem to think in terms of percentages or probabilities. Classical scholars give no wiggle room in terms of adherence to precepts. They say that a stream-winner would not take even a small sip of alcohol. One prominent scholar said that if a stream-winner took a vow to fast and then took a drink of milk, the solids would separate and only clear water would be consumed.
For years, I have had an opportunity to closely observe teachers and meditators whom I believe have attained at least the first level of enlightenment. They are mostly laypeople and Westerners, which is a fundamentally different situation for monks and nuns who have a primary duty of following precepts as a commitment to continuous mindfulness. In my opinion, they have a very strong tendency to be highly moral and many make a sincere effort to follow the precepts. Even those who make no specific effort to follow the precepts are intuitively inclined to follow them.
However, I have also observed that there have been occasions when, because of neuroses, personality characteristics and cultural conditioning, they would violate all or some of the five basic precepts. At the Insight Meditation Society it was decided that overwhelming infestations of cockroaches and flies were to be dealt with by poisoning. Many would take a glass of wine at a party and some would take psychedelic drugs on occasion. Some have failed to report income on their tax returns. Some have answered questions falsely in meditation interviews. Many have had sex with people they were not married to. Some have taken food from the kitchen, that was not freely offered and eaten it after the noon meal, while on retreat. Some have consciously or unconsciously swatted mosquitos. According to the Commentaries, it would be impossible for a stream-winner to do any of these things.
4.3.12. Differences in Eastern and Western logic.¶
There is a fundamental difference between Asian and Western scholarship, and that is the primacy given ancient writings. A common view in all Asian countries is that ancient writings are superior to modern writings. A common Asian belief is that the world and culture is in a state of continuous decline from a previous Golden Age when people lived thousands of years in perfect harmony and health, and there was no war, crime, disease nor insanity. It is believed that scholars had perfect understandings of things that are no longer understood properly. It is also believed that this decline will continue in the future when things will get worse until eventually a new Golden Age will come.
Traditional Asian scholars will give the highest authority to the oldest books. As it was in the West during the middle ages, a statement in an ancient book is given higher authority than empirical observations. The scientific method is now entering Asian culture, but it has not yet affected traditional scholarship. Statements in the Buddhist Commentaries were based on logical deductions from Buddhist psychology, and in some cases on personal observations or conclusions of the ancient scholars. If someone behaves contrary to the description of enlightened behavior in the Commentaries, then traditionally that person is regarded as not being enlightened.
4.3.13. Clear thinking and correct thinking¶
It is unthinkable to a traditional Buddhist scholar that the Buddha would ever make a mistake. The Buddha believed that one cause of earthquakes was that land is floating on a sea and winds on the sea cause big waves which shake the land. A scholar explained to me that there are four elements in the Buddhist scheme of things: fire, earth, air and water. The wind is regarded as energy in this system. Since earthquakes are a release of energy, the Buddha was correct in saying that the wind was the cause of earthquakes. This explanation seems to me to have more rationalization than logic.
I believe that it is more important that the Buddha thought clearly, rather than he thought correctly. If a computer is supplied incorrect information, it will supply incorrect answers. This is no reflection on the ability of the computer to function correctly. On a number of occasions it seems to me that Arahants have made mistakes based on incorrect information. One Arahant instructed his followers to build a huge pagoda in California which was far beyond their financial resources. Another Arahant said that the reason there were commercials in the middle of movies on TV was that people were unable to concentrate so long without a break. To me, it is more important that Arahants are able to change their minds when presented with correct information, than that they believe erroneous facts. It seems reasonable to me that if an Arahant can make a mistake because of incorrect information, then a Buddha could too. This is contrary to traditional Buddhist belief.
4.3.14. The Scientific method and Buddhism¶
Whenever Buddhism enters a new culture, it takes on some of the characteristics of that culture. The scientific method of questioning and testing beliefs with new information is a very strong characteristic of Western culture. The Buddhism that takes root in the West is very likely to have a basis in tested and proven facts and concepts. Although some cherished beliefs are likely to fall, Buddhism should emerge from this process much stronger, and with deep roots in our culture. It will probably be the only ancient religion that can largely survive the rigorous questioning and testing of the scientific method, and become integrated with mainstream thinking. We are very likely to come up with a different definition as to what enlightenment is, and how to judge whether or not someone is enlightened. It is also possible that enlightenment may become as widely a cherished ideal as getting a good education. Perhaps we may enter a new Golden Age.
4.3.15. They want to be enlightened¶
One of my teachers was a student of Anagarika Munindra, and he spent many years studying with him in India. During this time Munindra would, making an Asian attempt at statistics, frequently mention in his talks, “It only takes ten weeks to get enlightened.” After a few years of hearing Munindra say this, he was getting quite worried. Eventually he was successful and has become an outstanding teacher. However, a characteristic of his teaching is to make no here and now type references to people attaining enlightenment.
Once it becomes obvious that some people are getting enlightened, there is a risk that those who are not enlightened will become embarrassed because they are not. They may become embarrassed because they may have done long periods without success. Some people might be embarrassed because they have not become enlightened in a ten-day retreat. Some might be embarrassed because they believe their friends have become enlightened, and they have not, and some people might be embarrassed because they are status conscious achievers.
Even in the time of the Buddha, there were great variations in the amount of time that it took people to attain enlightenment The charioteer who took the Buddha-to-be on his first trips into the world, later became one of the Buddha’s monks. However, he did not attain even the first level of enlightenment until after the Buddha died. The Buddha taught for 45 years, and the charioteer had the Buddha for a teacher. Another case from the time of the Buddha was of a monk who practiced continuously for 65 years before attaining the first level of enlightenment. The fastest student of the Buddha was a man who attained all four levels as the Buddha gave him the following brief discourse: “In the seen, there is just the seen. In the heard, there is just the heard. In taste, there is just taste. In the felt, there is just the felt. In smell, there is just smell. In the thought, there is just the thought.”
Fortunately, Buddhist etiquette makes enlightenment a private, personal matter. I will be discussing this in greater detail in the chapter on The Etiquette of Enlightenment. Many teachers will not even directly discuss with their students whether or not they have attained enlightenment. However, it seems common all over the world that people who have done long periods of practice together, and have been successful, will have an intuitive awareness of which of their friends have been successful. They will discretely discuss their attainments with close friends that they are sure have had similar experiences.
4.3.16. Enlightened teachers¶
Except when it relates to status of a teacher, the enlightened do not seem to feel that there is any particular social status in their enlightenment. I haven’t seen any trend among the enlightened to choose their friends, or even spouses, based on enlightenment. The Buddha spoke of the enlightened as having a high status, and he urged both enlightened and unenlightened to hang out with the enlightened. There is wisdom in this advice, but the enlightened do not seem to have a particular inclination for it. Anyone who wants to attain enlightenment with the goal of achieving some social status, other than being a teacher, is pursuing an illusion.
Actually, there is little guarantee that someone teaching Buddhist meditation is enlightened. The Buddha indicated a preference that teachers be enlightened, and most teachers follow this standard before encouraging their students to teach. However, the Buddha established no system for qualifying teachers, so there is uneven application of this standard in Buddhism as a whole. Some people who are teaching think that they are enlightened, but are not, and are empowering their students to teach. Although there should be some concern about this situation, I personally am not too concerned, because in the long run, more people will be drawn to the enlightened teachers. Students will get better results with enlightened teachers.
4.3.17. Enlightenment and attainment¶
There are a couple of other things that should be said about the desire to attain enlightenment: Enlightenment really isn’t an attainable, therefore a wrong effort to attain it could block its attainment. I suppose this statement sounds Zen, but the point that I want to make is that there is a difference between conventional language and technical language. Perhaps it is a sloppy rule, but meditation teachers giving meditation instructions are using technical language. When meditation teachers are talking about ideas, philosophy, or anything else, they are using conventional language. A parallel to this could be a physicist speaking technically about his car being empty fields of energy patterns and then saying, “Be careful not to run over the garbage can!”
Technically, there should be no effort to attain anything when doing vipassana meditation. It is essential to settle back into a profound examination of the present moment. Any effort to attain something will focus your attention on that which does not exist, and you will not be able to penetrate into the true reality of the present moment. Sometimes I tell my students, “The only way to get to the next step is to be 100% with the step you are on.” Sometimes even the subtlest anticipation of what is going to happen next in the practice can block progress.
Although technically there should be no effort to attain anything in vipassana meditation, the attainment of enlightenment is a very worthwhile and difficult objective. It is highly recommended to take on the attainment of enlightenment as the most important objective of a lifetime. It is not easy to arrange your life to do a three-month retreat, but it is worth doing even if it involves considerable effort and sacrifice. You should be careful that an attitude of effort to attain in the conventional sense does not creep into your practice in a technical sense.
The creeping of unskillful attitudes into meditation practice can be a major problem. I know several people who have made the attainment of enlightenment the most important part of their lives, and have done many long retreats over many years without success. I get the impression that a common denominator which many of these people have is a quality of grasping in their personality. I have often suspected that a tendency to grasp experiences creeps into their practice.
Nevertheless, people who have done long periods of practice without attainments do feel that the practice of meditation has been beneficial to them. Even people who have done more than ten years of intensive practice before attaining the first level of enlightenment feel that the time they spent has been very worthwhile.
There is one big advantage to taking a long time to attain enlightenment, and that is people who do so seem to make better teachers. They are better able to identify with and help people who are having problems with their practice. One of my teachers likened this to a monk who went into a village seeking alms with his begging bowl. He became lost in the village and people kept giving him food. By the time he found his way back to the monastery, he had enough food to provide a feast for the other monks.
Regardless of how long it takes to attain enlightenment, it is not appropriate to compare yourself to others. Some people are going to be fast, and other people are going to be slow. You are going to be whatever you are going to be, and it is not a race. Enlightenment is a noncompetitive activity, and it is possible for everyone to win. One of my favorite quotes from Munindra is, “The Buddha’s enlightenment solved his problem. You must solve your problem.” How long it takes someone else has no relevance to how long it will take you.
4.3.18. They think they are enlightened¶
One truly embarrassing situation, which is common, is that sometimes people think they are enlightened, and they are not. There are a number of reasons people mistakenly think that they are enlightened: the most common reason is mistaking experiences in meditation practice for enlightenment; and neurotics may imagine that they are enlightened for a variety of psychological reasons. Of course psychopaths may simply claim to be enlightened.
4.3.19. The calm and concentrated mind¶
However, there is value in understanding the common experience of mistaking experiences in the practice for enlightenment. One of these experiences is when a meditator first experiences a very calm concentrated mind. It is said that the first three insights a meditator has are: 1) The mind is in a state of turmoil; 2) It seems impossible to stop or control this turmoil; 3) It has always been this way and we did not know it. After these insights have been experienced, it is possible that deep concentration can develop. The mind becomes very clear, powerful and objects can be seen vividly. You can look at a tree and see it as you never have before. Instead of seeing the tree through a fog of discursive thought, fear and desire for the past and future, you simply see a vivid, beautiful image of a tree. You see subtleties of color, texture and shape in a profound new way. The mind is cool, quiet and peaceful as you have never experienced before. It is truly a profound, wonderful state of mind. This is it! This must be the wonderful indescribable experience of Nirvana!
Fortunately, this is not Nirvana: Nirvana is even better than this. Sometimes people hold on to this concentrated state of mind for the rest of the retreat. When they go home, and are confronted with the complexities of real life, this clear state of mind will shatter like a pane of glass. The buzzing fog of confusion returns to their minds, and they are quite likely to become upset or depressed that peace and clarity have vanished.
This clear concentrated state of mind is part of the normal evolution of meditation practice. This is actually the development of samatha meditation, or pure concentration of mind. It is the preliminary to developing true vipassana meditation. As I have mentioned previously, it is necessary to develop concentration before vipassana. The recent rediscovery is that it is possible to simultaneously develop both samatha and vipassana has resulted in a revival of practice in Theravada Buddhism. However, even when samatha and vipassana are being simultaneously cultivated, samatha develops first.
The word vipassana is sometimes defined as seeing things clearly. However, when we get into a study of the derivation of this word, the meaning is to see things clearly with great power and penetrating examination. Objects can be seen clearly with just samatha, but with the penetrating power of vipassana added to samatha, the true nature of objects can be seen clearly. When the true nature of objects is seen clearly, they will have the characteristics of change, of being unsatisfactory and of emptiness. These characteristics will be seen consecutively, in this order, as the practice evolves.
4.3.20. The Progress of Insight¶
In vipassana meditation, the object of meditation is not particularly important. What is important is the way the objects are perceived. The most common primary objects for vipassana are changing objects such as the breath or the body, especially movement of the body during walking meditation. The most common objects for samatha are fixed visual objects such as colored disks mounted on the wall or a candle flame. As samatha develops, objects become more vivid, solid and real. Even though the objects of vipassana are changing, the first component to develop is samatha. After samatha is adequately developed, a sudden shift occurs in the practice which is called deep insight. At this point the practice technically shifts into mahavipassana, and the primary impression of objects changes from solid reality to changing discontinuity of objects.
It is deep insight that is most commonly mistaken for enlightenment. Previously the mind had been focused into a one pointed place. When the mind shifts into the overdrive of mahavipassana, suddenly the mind takes on a perception of space, with objects arising and passing within space. The mind is flooded with profound insights into the true nature of reality, the laws of karma, and frequently, but not always, there are lights and visions which reflect and symbolize these insights. Suddenly, there is a deep experiential comprehension of what before had been just philosophical understandings of the dharma. The change is so profoundly different and wonderful, that many think, “This certainly must be enlightenment.”
Although many suspect that they have experienced enlightenment at this point, there are also reasons to suspect that this is not enlightenment. Very likely the mind is in a state of revolution and turmoil. The mind before had been quiet and peaceful, but now it is flooded with innumerable objects that are constantly changing. But after awhile the mind again settles down to observing the continuous flow of arising objects. As the mind settles down to a strong practice, the suspicion may again arise that enlightenment has been attained. Sometimes the energy and concentration are strong enough that meditators can sit for hours without moving.
However, there is another shift in the practice as the emphasis abruptly changes to the passing of objects from consciousness. The exhilaration of the practice vanishes. Thoughts and images of death, disease and decay are likely to arise. The mind is colored with fear, dread and uncertainty. It is difficult to sit even an hour, and the mind tends to wander as objects vanish from the mind. After this, the mind and body seem to become a mass of suffering, and the meditator is willing to let go of all attainments in the practice, including the idea of enlightenment.
Again there is a shift in the practice. A great peace arises in the mind as the meditator is able to observe the flow of empty phenomena passing through consciousness. As this phase of the practice deepens, equanimity becomes profound, and the meditator may again be able to sit for hours without moving. At this time, the meditator may be able to temporarily experience the quality of mind of an Arahant. The mind is so clear and powerful, that again thoughts may arise that enlightenment has been attained. It has not, but it is close.
If intensive meditation practice is interrupted at this point, the conscious access to formerly unconscious processes will be lost. There will be some permanent changes in attitude and philosophy as a result of insights that have occurred. Meditators will retain a profound respect for the dharma, their teachers and the potential of meditation. They will have a change in self definition, and will know that only their own work purifying their minds will be their salvation. Their practice will be much stronger in daily life, and they will have a strong urge to return to intensive practice and work on themselves.
If intensive practice is continued at some point, they will have an experience of Nirvana. It is an interesting point to ponder as to whether Nirvana changes the mind, or the experience of Nirvana occurs because the mind has made a fundamental change. In any case, the first brief glimpse of Nirvana represents a fundamental shift in consciousness. The first stratum of the unconscious mind is now permanently accessible to the consciousness even after the high of the retreat has worn off. The first level of enlightenment has been attained. New ways to be embarrassed about enlightenment can now be experienced.
4.3.21. They do not know¶
I have discussed the confusion which may arise as to whether or not enlightenment has been attained as certain experiences in the practice occur. Some people will decide that they are enlightened when they are not. Others will not be able to decide whether or not they are enlightened. This inability to decide can sometimes continue even after enlightenment has been attained.
Usually this occurs in situations where teachers do not want to openly discuss with their students their level of attainment. The primary reason for this is the general trend to regard enlightenment as a personal and private matter even between student and teacher. Some teachers may not be absolutely sure of exactly what level of attainment their students have made. Other teachers may feel confident that they can appraise their students progress, but simply do not want to take time in interviews discussing anything other than meditation instructions.
Even from the viewpoint of an experienced teacher, it is not always easy to determine exactly what is happening in some students’ practice. There is a tremendous variety of individual responses to the same level of development as well as different ways that people can report similar phenomena. Sometimes psychological problems arise in the practice which obscure developments in the practice. However, after teachers have worked with students for long continuous periods, they usually have a good idea of their level of development. Whether they are willing to discuss their opinions with their students depends on the teacher.
In the Mahasi Sayadaw tradition, when teachers feel that their students may have attained enlightenment, they are given a tape recording of other students to listen to. The tape recording is of other students describing their experience of the progress of insights leading up to enlightenment. The students listening to the tape are told to compare their experiences to the experiences described and decide for themselves if they are enlightened. Being told to listen to the tape is regarded as an opinion of the teacher that they are enlightened, which is probably why teachers in the West do not follow this tradition. If teachers are unwilling to discuss their evaluations of students’ practice, then it is quite possible that the students may be confused about whether or not they are enlightened.
4.3.22. They do not want to say that they are enlightened¶
The number of people who are enlightened, but are embarrassed because they do not want to say that they are enlightened, is larger than the group that do not know if they are enlightened. I will be discussing this more in the chapter on the Etiquette of Enlightenment, but here I want to say something about the feeling of embarrassment. The feeling of embarrassment seems to come from, at least, these reasons: 1) There is an expectation that people will have arbitrary expectations for them to live up to. 2) It is difficult for them to describe what enlightenment is like. 3) People tend to regard enlightenment as something that has been acquired, when, in fact, nothing has been acquired.
4.3.23. Living up to expectations¶
Back in the 1920’s, there was a circus performer who had an unusual act of being shot in the stomach with a cannon ball. The cannon ball was an unusually large hollow steel ball, so it was not exactly like being shot by a regular cannon, but it was an impressive act. He did have unusually strong stomach muscles, and when hit by the ball he was propelled backward into a safety net. One day he was standing in line at a bank, and an admirer came up and unexpectedly hit him in the stomach. His stomach muscles were relaxed, and the blow ruptured his liver. He died from internal bleeding.
As I mentioned previously, people tend to have all sorts of mistaken ideal standards which they expect the enlightened to live up to. Some of these standards could be dangerous, but in any event it is better not to have to deal with them at all. Life is much safer and simpler for the enlightened without public recognition.
4.3.24. Explaining the unexplainable¶
Another way that life is simpler for the enlightened is that if people are not aware of their status, they do not have to explain the unexplainable. Most people who become enlightened have a paradoxical feeling that everything is fundamentally the same while at the same time they have a feeling that everything is different. They have a great deal of difficulty describing what the difference is before and after enlightenment. Actually, one of the differences is that some processes which were unconscious are now conscious. This is hard to describe because all the conscious processes seem to be normal conscious processes.
4.3.25. Progress is measured by loss¶
Another thing that is hard to describe is that enlightenment is more like letting go of something than acquiring something. It is said that spiritual gain is measured by loss. In the Hindu tradition this is described as the higher realms of existence having fewer elements. There are similar descriptions in the Buddhist tradition. In the practice of meditation, teachers evaluate students’ progress in part by the loss of certain characteristics. Paradoxically, as the mind becomes simpler, it can perceive greater complexity.
It is difficult to describe the simplicity of seeing one’s self as a cause and effect natural phenomenon. This is the result of letting go of a previous definition of self as being inflexible and in control. The previous definition involved all sorts of complex assumptions and rationalizations, and the new definition is a simple natural flow of energy. It seems better to just be, than to explain, and that is one of the reasons that the enlightened seek no special status.
4.3.26. Partly enlightened¶
A subtle form of embarrassment comes from being partly enlightened but not fully enlightened. Experiences in deep meditation have given even stream-winners a taste of the potential of what it would be like to have the mind free of defilements. At the same time, being partly enlightened tends to increase awareness of the existence of neuroses and other defilements of mind. An awareness of the potential and limitations of the current state of mind result in humility that is a form of embarrassment about being enlightened. Trungpa Rinpoche described this as, “Clarity of mind does not result in a feeling of how good you are now, but of how stupid you were before.” Even Arahants do not have a sense of pride about their enlightenment. Conceit is one of the defilements of mind that is eliminated by attaining the fourth level of enlightenment.
4.3.27. The amount of time they have meditated¶
From time to time people find themselves in an embarrassing situation because they expect that someone who has done many years of practice must be either enlightened or very enlightened. The opposite situation can be true if they assume someone is not enlightened because they have done very little meditation practice. As I indicated before, there is a wide variation on how rapidly people progress in the practice. The Buddha suggested that we could look for the results of being an Arahant or a Non-returner when someone has done between seven days and seven years of practice. In the time of the Buddha, there were cases of people getting these results in less than a week, and some did not get any results in much longer periods. The basic message is that we should be open minded as to whether someone is, or is not enlightened, and it is only important when evaluating teachers. Certainly, to avoid embarrassment, you should avoid voicing any opinions to someone, or about someone, as to whether or not they are enlightened, based on practice they have done. It is a good idea to be discreet and follow the guidelines in the chapter on The Etiquette of Enlightenment.
4.4. The Etiquette of Enlightenment¶
Since enlightenment is such an important and embarrassing subject, we should have a proper etiquette. Fortunately or unfortunately, there is no universal etiquette for enlightenment, but each culture and situation evolves its own customs. This is fortunate in that it allows each culture, teacher, monastery or meditation center to evolve practices which are appropriate for that situation. It is unfortunate in that the etiquette is mostly unspoken and unexplained. Awkward situations are likely to happen.
It seems that there are many similarities between the etiquette of enlightenment and the etiquette of sex. Both are highly charged and delicate personal subjects. If there is a group of people, and some of them are sexually active, and others are not, it is unlikely that there would be an open discussion of individuals’ sex lives. A meditation retreat might have some similarities to a sex education class, but who is getting it and who is not would still likely be a private matter. If you had a problem or a question about your personal sex life, you might talk about it with a teacher or friend. If you have friends whom you feel have had similar experiences, you might go into great detail about your personal experiences.
In the Theravada tradition, there are four great rules which, if broken, require monks to disrobe, and they can not be monks again. The rules involve: taking life, stealing, sex and claiming any attainment in meditation which they do not have. Since there is always some uncertainty about attainments, and mistakes are common, it is very rare that a Theravada monk will make any type of claim. This tends to carry over as a standard for nuns and laypeople even though there are no official sanctions against them making erroneous claims.
4.4.1. Evolving etiquette¶
Because of the recent revival of meditation in Southeast Asia, social customs concerning enlightenment are still evolving. In the early days at the Mahasi Sayadaw monastery, Mahasi Sayadaw would give students a certificate of attainment for Stream-winners. I have heard no explanation as to why this practice was discontinued, but it seems that there must have been some problems. Generally, at the Mahasi monastery today there is no public discussion of specific individual attainments.
I have heard stories about the first teachers in other areas who would openly discuss attainments of students. This seems to have developed interest in people in that area to pursue the practice. After there is sufficient public interest, it seems that the trend is for attainments to be kept more confidential. No doubt problems will arise with people mistaking their experiences in the practice for enlightenment, and some people may simply start to make false claims. It seems that the natural evolution would be that public awareness of attainments would be inspirational at first, but later problems would make privacy preferable.
4.4.2. Silence¶
One of the ways of acknowledging attainments is silence. Frequently people would invite the Buddha to come to their houses to receive alms food. It was the custom of the Buddha to remain silent when he assented. Perhaps this was his way of avoiding breaking his word if circumstances arose which kept the visit from happening. Anyway, people knew if he remained silent that they could expect him to show up the next day. Perhaps this is why some monks, nuns and teachers remain silent when someone asks them if they are enlightened.
Tungpulu Sayadaw of Burma was one of the most widely recognized Arahants of the twentieth century. I heard the following story about how it became known that he was an Arahant: While he was meditating in his cave for thirty-nine years, he would be visited by an old friend who had practiced with him under the guidance of the same teacher. At first, he asked Tungpulu if he had become a Once-Returner, and Tungpulu said “No, I have not become a Once-Returner.” After a few years, he again asked Tungpulu if he had become a Once-Returner, and he remained silent. Then he asked him if he had become a Non-Returner, and Tungpulu said, “No, I have not become a Non-Returner.” After a few more years, he asked him if he had become a Non-Returner, and Tungpulu remained silent. Then he asked him if he had become an Arahant, and he said “No, I have not become an Arahant.” Finally, after many years he asked him if he had become an Arahant, and Tungpulu remained silent. Once a woman asked him in public if he was an Arahant. Tungpulu raised up his hand to her indicating that she should not ask that question.
4.4.3. The Bodhisattva Vow¶
Tungpulu Sayadaw was an unusual Theravadan because he announced that he had taken The Bodhisattva Vow. This was after he was famous and had established many monasteries. Many traditional Theravadans concluded that he could not have attained even Stream-winner because a Bodhisattva supposedly vows to delay enlightenment. This was paradoxical because he was such an extraordinary teacher and had many enlightened students. It is unlikely that an unenlightened teacher would have enlightened students.
The Mahayana Bodhisattva Vow of delaying enlightenment until all beings are enlightened is one of the most heated disputes between the Theravada and Mahayana Buddhists. The Mahayanas view the Theravadans as being selfish because they regard their own liberation more important than the liberation of others. The Theravadans take the vow literally believing it refers to Stream-winning, and point out that becoming enlightened is the best way to help others become enlightened. If the vow refers to Stream-winning, and if everyone delays their enlightenment until everyone becomes enlightened, then logically no one will ever become enlightened. Also, it seems questionable to take a vow that one cannot comprehend. How long will it be until all sentient beings get enlightened? How many sentient beings will have to get enlightened first? Another complication is that some Buddhists believe that the number of sentient beings is increasing.
The Mahayana Buddhists have different beliefs as to exactly what the Bodhisattva Vow means, but many believe it refers only to not going into Parinirvana which is the final phase of enlightenment. There are many carefully documented and verified cases of Tibetan Arahants that have taken this vow and have reincarnated. This seems a contradiction to the Buddha’s claim that Arahants will not reincarnate. According to Buddhist psychology, rebirth is the result of craving, and Arahants are free of craving. However, compassion is a motivating factor in Arahants, and it seems that they have substituted compassion for craving as a cause of rebirth.
When Tungpulu Sayadaw came to teach at the Insight Meditation Society in 1984, I thought that he might be able to shed some light on the disagreement between the Theravada and Mahayana Buddhists. I arranged a private interview with him, but it was delayed until late at night. When I came into the interview, the interpreter explained that since it was so late, I would only be allowed one question. I had intended to ask two questions, one of which was, “Why would it be impossible for an Arahant to take a vow to reincarnate?” I elected to ask my other question about mind moments. Tungpulu gave a lengthy answer to my one question. Interestingly, he also to included an answer to my second unasked question. He said “The reincarnation of Arahants is a paradox.” I thought that was a particularly skillful answer because he avoided the controversy of contradicting the traditional Theravada view by directly saying that Arahants reincarnate. At the same time, he acknowledged that Arahants can reincarnate by saying it was a paradox. If they did not reincarnate, there would be no paradox.
4.4.4. Clues¶
People who have spent long periods of time studying with a teacher are quite likely to have picked up various clues as to the level of attainment of the teacher. Most of these clues come from their teacher’s talks when he/she illustrates certain experiences in meditation with his/her own experiences. For example, one of my teachers said that when he was practicing with his teacher, he sat with the vow not to arise from his seat until his mind was free of all defilements. Knowing how committed he was to following vows, and considering that he arose from his seat, I felt safe in concluding that he was an Arahant, free of all mental defilements. Based on this statement I could have legitimately challenged him to deny he was an Arahant, but that would have been rude. Very likely, he would have pretended to ignore the fact that I asked him a question.
If you are interested in determining the level of attainment of teachers, it would be impolite to ask them directly. However, you might take an opportunity to discretely ask one of their senior students for their opinion of the level of attainment of their teacher, and why they believe it. Remember that enlightenment is generally a delicate, private matter, and it is as sensitive as inquiring into someone’s sex life. At the same time, the etiquette of enlightenment is a dynamic and changing situation, and it is possible to push the edge. Discrete conversations with your peers and senior students of teachers are an excellent way to pick up clues.
4.5. Conclusion¶
It has become popular to remind people of an ancient Chinese curse, “May you be born in interesting times.” Times are very interesting these days with simultaneous revolutions in transportation, media, information availability, as well as changes brought on by the end of the Cold War. The teachings of all of the world’s great religions are now simultaneously available for comparison for the first time. The different traditions of Buddhism, which have evolved in isolation from each other, are now simultaneously encountering each other for the first time. There are research scientists who have not only been trained in the Western scientific method, but who have also attained enlightenment, and are able to do qualified research into the nature of enlightenment. Enlightened scholars have not only been able to establish common understanding between different Buddhist traditions, but also they have found common threads of understanding in different types of religions. It is a time of great ferment and change.
It is helpful to remind ourselves that living in times of change is not only exciting, but it is also a curse. Times of spiritual change are breeding grounds for both saints and psychopaths. Hopefully, I have provided some basis for understanding both saints and psychopaths, and given you some ability to distinguish which is which. There are extra copies of the Checklist for Saints and Psychopaths on the last pages of this book, and I suggest that you post them on a wall as a reminder, or give them to friends. Reviewing this list from time to time may save you and your friends a great deal of trouble in this time of change.
I hope that the sharing of my personal spiritual journey will be of help to others on the path of spiritual development. I was not eager to reveal the mistakes that I have made, nor how psychopaths have taken control of my life at times. However, the thought that honestly sharing the mistakes that I have made may help others to avoid similar mistakes made the decision easy.
