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KENNETHG. ZYSK
MEDITATION
In common usage, the word meditationapproaches the
meanings of the Indian Buddhist term DHYANA
(TRANCE STATE): a shift in awareness typically carried
out intentionally, in silence, and while holding the
body in a static position (most characteristically sitting
with legs crossed). Various practices of dhyana are as-
sociated with notions of sainthood, wisdom, serenity,
and extraordinary mental powers, such as the ABHIJN
A
(HIGHER KNOWLEDGES). Additionally, the term sug-
gests mental and bodily discipline, and is associated
with systematic methods of self-cultivation, and with
monastic or eremitical lifestyles.
Generally, Buddhist theories of meditation propose
that the core of these practices consists in achieving a
state of deep calm and concentration, called samadhi,
which in turn can give rise to, or serve as the founda-
tion for, a clear and accurate view (vipas ́yana) that dis-
cerns the real from the unreal. Furthermore, perfect
calm and concentration can give rise as well to extra-
ordinary visions and marvelous powers.
Wondrous powers arise when the mind is “concen-
trated, pure, translucent, spotless, free of trouble and
confusion, supple.” For instance, “from [one’s] own
body arises another body that has the constituents and
shape of a material body but is made of mind. [And
one] applies and directs this mind to the acquisition
of wondrous powers.... Although [this person is] one,
he becomes many, or having become many becomes
one again; he becomes invisible, and then visible again”
(Dlghanikaya1, 77–78).
And, the perfect calm of a concentrated mind leads
to extraordinary levels of knowing—especially an in-
sight into reality that liberates the meditator from the
bonds of DUHKHA(SUFFERING). “He applies and directs
this mind to that insight that comes from knowledge.
He discerns clearly: ‘my body is made of matter,...
produced by a father and a mother, and continually
renewed by boiled rice and juicy foods,... it is sub-
ject to decay, wear, dissolution, and disintegration.
This consciousness of mine too depends on that body,
is bound up in that body’” (Dlghanikaya1, 76). With
this, the meditator knows the reality of the FOUR NO-
BLE TRUTHS: This is suffering; this is the origin of suf-
fering; this is the cessation of suffering; and this is the
path leading to the cessation of suffering (Dlghanikaya
1, 83).
The literate elites generally regard as more es-
timable this second fruit of meditation: insight into
the nature of reality and liberation from the bonds of
suffering and REBIRTH. Nonetheless, meditation re-
mains a practice for embodied beings, and is also val-
ued for its putative transformative power on the world
of embodiment.
The body
Insofar as the meditator assumes bodily postures that
are considered to be those of the Buddha himself, in
particular sitting cross-legged in the traditional lotus
posture, the act of meditation is, in a manner of speak-
ing, the actualization of the goal of meditation: to be-
come like the Buddha. One is advised to “sit on a soft,
comfortable seat,” and to assume “the cross-legged
posture,” appropriately called “the posture of the Bud-
dha Vairocana,” or the half-lotus posture. Then, other
aspects of body and mind need to conform to the ideal
icon of a Buddha: (1) eyes neither open nor closed, and
aimed at the tip of the nose; (2) body erect, without
slouching or becoming too stiff; (3) mindfulness
turned inward; (4) shoulders level; (5) head [erect]
without bending [the neck] forward, backward, [or
wavering] to either side, the nose in line with the navel;
(6) teeth and lips [only] lightly closed, the tongue rest-
ing on the gums of the upper teeth; (7) breath in-
MEDITATION