A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST...

7
186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation of mind- movement.! Thus wrote Patafija1i at the beginning of his y1ga- sutra, relating to his technique of attaining fina emancipation (moksa). Both Yogic and Buddhist schools of thought share fundamental presuppositions about yoga. Included, among others, are: a.) the equation; exist- ence equals suffering, and b.) the doctrine of the possibility of obtaining transcendental knowledge In addition, both schools stress a form of sel -discipline for obtaining release. The growing preoccupation of contemporary western studies in religion and the therapies etc., with the nature of consciousness, the essential characteristics of human suffering, and the freedom from such, leads invariably to the examination and theoretical consideration of the individual's, efforts to master consciousness. Our editors, in the Introduction, understand such expertise to encompass' ... a greater capacity to deploy various forms of attention in a host of ways towards any particular objects, thoughts, and feelings which make up the whole of our sensory environments" Yogic practices, however, aim also to reduce those aspects of the consciousness flow which are viewed as hindrances to attaining the •... ideal of perceptual and cognitive freedom', i.e. the final emancipation of highest !am&dhi. It my intention, in this essay, to compare Hindu and Buddhist techniques of achieving sam&dhi and thus to contribute, hopefully, a little to the clarif- ication of some consciousness studies in Eastern trad- itions of philosophy, psychology, and religion. In particular, I will examine the method relating to the samidhi of Patanjali's Yoga-sutra and to that of 187

Transcript of A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST...

Page 1: A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation

186

A COMPARISON OF HINDU AND BUDDHISTTECHNIQUES OF ATTAINING SAMADHI

Eddie Crang1e

cittaVtti-nlrodyalYoga is the cessation of mind- movement

Thus wrote Patafija1i at the beginning of his y1ga-sutra relating to his technique of attaining finaemancipation (moksa) Both Yogic and Buddhist schoolsof thought share fundamental presuppositions about yogaIncluded among others are a) the equation exist-ence equals suffering and b) the doctrine of thepossibility of obtaining transcendental knowledge

In addition both schools stress aform of sel -discipline for obtaining release Thegrowing preoccupation of contemporary western studiesin religion and the therapies etc with the nature ofconsciousness the essential characteristics of humansuffering and the freedom from such leads invariablyto the examination and theoretical consideration of theindividuals efforts to master consciousness

Our editors in the Introduction understand suchexpertise to encompass a greater capacity to deployvarious forms of attention in a host of ways towards anyparticular objects thoughts and feelings which makeup the whole of our sensory environments Yogicpractices however aim also to reduce those aspects ofthe consciousness flow which are viewed as hindrancesto attaining the bull ideal of perceptual and cognitivefreedom ie the final emancipation of highestamampdhi It my intention in this essay to compareHindu and Buddhist techniques of achieving samampdhi andthus to contribute hopefully a little to the clarif-ication of some consciousness studies in Eastern trad-itions of philosophy psychology and religion

In particular I will examine the method relatingto the samidhi of Patanjalis Yoga-sutra and to that of

187

the Buddhist PRupa and Arupa In these casestechnique refers to the gradual removal of hindrancesto the refinement of consciousness until the psychicflux is arrested and the experience of complete fusionof the subject and object of meditation ensues then the true nature of the object shines notdistracted by the mind of the perceiver

In Patanjalis system of yoga there are eight steps(asta)ga) or stages two namely moral restraints(yima and disciplines of the body and psyche (niyama)are considered to be necessary preliminaries to theremainder three are accessary to mind control bygoverning the disciplining of body (asana) vitalforce (pranayama) and senses and the finalthree stages are the process by the experience ofunification occurs These are concentrationmeditation (samadhi) descrIlieCI asstasis and conJunction three steps are knownas samrama The eighth stage enstasis is the finalphase 0 the unification process

Dharana is holding the mind in a motionlessfixing it to some mental or external object

by repeated effort Eventually an even current ofthought (dhyana) undisturbed by other thoughts isdirected towards the object thus allowing the yogin to the flux of ordinary mental activity(citta-vtti) which gradually diminishes as theabsorption-deepens The result is samadhi

When samadhi is obtained with the aid of an objectof concentration this is calledthe lower form of samadhi which is-1Ene accurate know-ing of distinguishab1es5 In samprajnati-samadhiare eight ontological levels of the contemplated objectand degrees of fusion attained Each level has itsown mode of function or logic It may be that theI states are not discrete but are differences discernedon a continuum These are a vitarka b vicarac ananda and d asmita each of which have two formssaforms and nir forms Sa forms are propertiedwnen the object-oI meditation IS associated withdeliberation and reflection the mind names the object(sabda) gives it significance (artha) and prop-erties by comparison with some onthe basis of remembered past experience 6 They have Sanskrit has been used throughout except in caseswhere the Pali seemed appropriate These are marked withthe letter P

188

a sense of I

Nir forms are those without deliberation andreflection the mind does not interfere and so thereis no I sense

Both types are seeded (sabija) that is they are in relation with a substratum (support) andproduce tendencies that are 7ike seeds for the futurefunctions of consciousness

Sa-vitarka samadhi then is enstasis when the mindhas a gross (sthula) aspect of the object of concen-tration as its base while being accompanied bydeliberation and reflection It is a direct perceptionof the object that extends into the past and futureNir-vitarka samadhi is the moment when the object isempty of name and meaning when the mind ceases link-ing verbal and logical associations with it and theobject is grasped directly as a concrete andirreducible datum 8

Sa-vicara samadhi is the level of knowing the subtleor inner aspect of the object of concentration

accompanied with deliberation and reflection Howeverin nir-vicara samadhi when absorption deepens andsupramental reflection ceases thought then becomesone with these infinitesimal nucleuses of energy whichconstitute the true foundation of the physical uni-verse 9

At this same point of enstasis are found two otherforms of contemplation Ananda-samadhi associatedwith supreme joy - unspeakable bliss This becomesthe object of concentration and all perceptionincluding that of the subtle aspect is abandonedThis leads to asmita samadhi the stage at which theself becomes the sole object of reflection and the

reaches his true self and understands I amother than my body 10

This level of knowing is also called dharma-megha-samadhi the cloud of dharma in which the yogin feels that he is saturated (with virtues) and has a feeling of Enough in respect to all knowledgeand all consciousness and so precipitates thesubject orientated enstasy - asamprajnata-samadhi l l

Asamprajnata samadhi procurfed by supreme detach-ment or abandonment (para-vairagya) of all worldy ob-

189

These

jects still remains seeded with subconscious impress-ions but these are burnt up with repeatedpractise until the yogin attains the nirbija(without seed) state of Kaivalya - the enstasisof total emptiness without sensary content orintellectuabstructure in which the yogin is actuallyall Being Emancipation I

The samadhi of Buddhism is to besimilar to that of the Yo9a-sutra and the meditation-al techniques bear some as I hope to showIn this instance I will examine mainly the differentBuddhist Raptures in relation to samprAjnataand asamprAjnata sama 1

The Noble Eight-fold Path of the Buddha likePatanjalis is concerned also with moralbodilYand mental discipline The last three membersof the Path are directly related to the unificationprocess These are a right exertion (Psamma-vayama) which by controlling the emotive reactionsto external activity wards off mentalactivity b right mindfulness (Psamma-sati)whichis the cultivation of awareness in order to keep themental contents under constant control and to producerelaxation of body and mind This is done by choos-ing a certain body function such as breathing andfollowing it with the mind_and pound the development of unification (Psamma-samadhi) which comprisesof eight meditative phases named P jhana

These phases of consciousness are progressivelyrefined until all false ideas of life matter and thehindrance of thought are dispersed Like the levelsof samadhi in the Yoga-Sutra these are divided intotwo main types the PRnpa Jhanas which are attainedby concentration and meditation on a mental or externalform and b the PArupa Jhanas the formless attain-ments

The four PRupa Jhanas the practise of mind-objectcontemplation possess five psychological elementswhich are reduced as the concentration of mindintensifies These are 1 investigation (vitarkaPvitakka) 2 reasoning (vicara) 3 zest (Ppiti)4 happiness (Ppiti-sukha) and 5 one-pointedness ofmind (Pekaggatacitta)15

The first Pjhana is the state of mind in which themeditation is disassociated from sense desires and the

190

five psychological factors previously mentioned arisein him The object reflection is taken up

at This me to bes1milar to the sa forms of samadhi inwhich the object of concentrationn its gross andsubtle aspects is considered in similar light

However as concentration and bliss intensifiesthe second Djhana is entered and the obstacles of applied and thinking are dispensed with 17The nir forms of nir-vitarka and nir-vicara samadhibear a resemblance to this state in the sense that thegross and subtle aspects of that meditation areexperienced without

When the third pjhafia is entered zest isdispensed with leaving appiness and one pointednessof mind In this state the sense of self isstill further diminished there supervenes aclear perfectly conscious bliss i8Ananda samadhi resembles this experience because ofsupreme joy being its object of concentrationHow-ever the satisfying happiness (Pptii)of the third phana gives way to the subtle joy 0tranquil mindfu ness19 which probably bears a greaterresemblance to the towards asmita samadhi

The last stage of the PRupa Jhanas is reachedwhen any kind of emotion is stopped and all that re-mains of the five psychological factors is onepointed-ness of mind consciousness of is trans-cended creating perfect equanimityZO conciousnesspasses beyond to the first of the PArupa Jhanasthe formless attainments I am reminded here of therenunciation of dharma-megha-samadhi and entry_tothe subject orientated enstasy of asamprajnata samadhiby supreme detachment and abandonment of all worldyobjects

It is at this point of the essay that I would liketo draw attention again to seeded consciousness andconsciousness without seed When it is seededconsciousness is affected by suppressed ideas and feel-ings which remain as tendencies within the mind thesetendencies lose their to germinate in the higherrealms of consciousness

I that_the Jhanas resemble the sabija-whrcli is seeded at least due to

the 1nc ination to sustain this samadhi The formlessattainments are seeded to the degree that they owe their

191

HINDU

SAMPRAJNATA - Subject-Object Orientatedseeded

SA VITARKA SAMAoHIWith Deliberation ampReflectionGross Object of concentration is PropertiedSA VICARA SAMADHIWith Deliberation ampReflectionInner Aspect of Object of isPropertied SA ANANDA SAMADHIWith Deliberation ampReflectionBliss as Object of concentration is PropertiedSA ASMITA SAMADHIWith Deliberation ampRelectionSelf as Object of Concentration is Propertied

NIR VITARKA SAMADHINOT With Deliberation ampRelectionGross object of concentration is NOT PropertiedNIR VICARA SAMADHINOT With Deliberation ampReflectionInner Aspect of Object of Concentration is NOTPropertied

BUDDHIST

4 RUPA JHANAS (P) - Subject-Object Orientatedseeded

1st JHANA (P) - 5 Psychological Factors Present1 InvestigationApplication of Thought

(VITARKAPVITAKKA)2 ReasoningDiscursive Thought (VICARA)3 Zest4 Happiness5 One-Pointedness of Mind

2nd JHANA (P) - 3 Psychological Factors Present1 Zest2 Happiness3 One-Pointedness of Mind

Feeling of Bliss Intensified

3rd JHANA (P) - 2 Psychological Factors Present1 Happiness2 One-Pointedness of Mind

Without Seed

NIR ANANDA SAMADHIBliss as Object of ConcentrationNOT Propertied

NIR ASMITA SAMADHISelf as Object of ConcentrationNOT Propertied

ASAMPRAJNATA - Subject Oriented seededBurning up subconsciousness impressions

- Without Seed

Subject OrientatedSeeded

Limit of Karmic Action

PNIBBANA

192193

movement through the levels of consciousness to karmicmomentum and that the fourth Jhana is the stageof transition to consciousness WIthout seed Asconsciousness becomes increasingly purified thecomplete removal of one stage constitutes theattainment of the next 2

The first formless attainment is when the meditatorabandons form as his object of concentration andpractices space concentration23 to realize the sphereof space-infinity (Pakasayatana) Even sO_hesees that his attainment is shadowed by the rupa-Jhana(and) wishes to attain the state of infinite conscious-ness considering it to be even more tranquil 24 Bycontinuing this practice he passes beyond the sphereof infinite space and enters the sphere of infiniteconsciousness the second formless attainment

This also is seen as an imperfection so theconsciousness lets go of every concept and enters asphere where no-thing at all exists not even theperception of nothingness (pakificafifiaatana) Self-consciousness is eliminated and t e knower andknown are merged in unity 25

Yet the bliss of its tranquility is felt as subtleperception and this can only be neutralized by enteringthe sphere of neither-perception nor non-perception(Pnevasannanasannayatana) Thus the limit ofall karmic action is reached Z6 the yogin is at thefinal and transitional stage to the attainment of

which is the total suspension of mindmental properties and the mental qualities associatedwith mind Z7

There is similarity between Yogic and Buddhisttechniques of attaining samadhi but in each case theemancipation is thought to be different While admitt-ing that yogins and non-Buddhist ascetics could haveaccess to the eight transic states (Pjhanas)theBuddhists denied the authenticity of any claim by non-Buddhists to the attainment of the ninth state which isthe release of Nirvana the destruction of conscious-ness and whIch was specifically a discoveryof the Buddha 8 Whilst Buddhists (and others) wouldargue that Kaivalya and Nirvana are completely differ-ent the argument is not so clear cut Thereis a striking between Kaivalya and

in that both are thought of as pure free of

194

of defilements uncompounded infinite and eternalare profoundly concerned with unconditioned some exists as to

the of consciousnesswhen stops or ceases on the

attainment of

It is not said to be annihilated It no longertransmigrates Z9 What happens to it Perhaps this isthe essential difference between Kaivalya and Nirvanathe fact that Buddhism makes no positive statement aooutthe final state of the released Buddhist doctrinedeclares In the dead man not only are the threeformations (verbal bodily and thought formations)stilled but vitality is cut off heat is cut off thefaculties are cut off In a man who has entered theattainment of the dissolution of perception and sen-sation although the (three) formations are stilledvitality heat and 58e faculties are not cut off Thisis the difference It could be that this differenceapplies equally to the achiever of Kaivalya and that

equates with the nirbija state of Kaivalya

In conclusion I note that both Hindu and Buddhistyogins after a period of moral and physical disciplinedeveloped proficiency at attaining a degree of enstasywith the object of their concentration and by thegradual removal of hindrances to consciousness managedto intensify the degree of enstasis eventuallyobject-orientated enstasis was transcended and a degreeof formless attainmentsubject-orientated enstasisensued This however was still liable to subtlepartiality but was eventually surpassed to attainliberation and the knowledge of the ultimate real-ity of all objects material and phenomenal 31

References

lIsherwood amp Prabhavananda How to Know God TheAphorisms of Patanjali (NY New American

19 9) pll

ZIbid p1ZZ

3Mircea Eliade From Primitives to Zen (LondonCollins 1967) p500

195

4Georg Feuerstein Textbook of Yoga(London Rider1975) p13D

SIan Kesacodi-Watson Samadhi in PatafijalisSutras (Australia an unpublished manuscript 1980)pl3

6Ibi d p1S

7Mircea Eliade YOfallllIIlorta1ity and Freedom(NY Panthean Books 958) p83 quoting

Yogasara-samgraha

8Ibi d pp81-83

9Ibi d p83

ID1bi d p 84 quoting Yisfianabhiksu s Yogasara-samgraha

llIbid p 84

12F 132euer s t ean opcJt p

13E1iade Yoga Immortality and Freedom opcitpp93-95

14Ibi d p17D

18Humphries opcit p180 quoting BhikkhuSilacara

19Feuerstein opcit p58

2degMahathera Vajirananda opcit pp272-279

2lHumphries opcit pp183-184

22Mahathera Vajirananda opcit p332

23Upattissa (The Path of Freedom)(Colombo Dr Weerasuria 1 1) p113

Vajirananda opcit p459

25H h 182ump r i es op i c it p

26I bi d p183

27Mahathera Vajirananda opcit p46S

28Eliade Yoga Immortality and Freedom opcitpp 173 -174

29Edward J Thomas The of Buddhist(NY Barnes and Noble 1 71 1st publ

1933 p132

30Upatissa opcit p325

31Lama Thubten Zopa The Wish Fulfilling Golden

Sun of the Mahatana Thought Training (an unpublishedmanuscript) p 21

15Mahathera Vaj irananda Buddhis t Meditation inTheory and Practice (Colombo Gunasena 1962) p332

Robert M Gimello and Meditationin and Philosothical Analsis(ed) S Katz(Lon on Sheldon Press 978) pl8 abstracted fromSmaiifiaphala and Ponhapada Suttas of the PaH DighaNJkaya

l6Christmas Humphries Concentration and(London Watkins 1973) p180

17Edward Conze Buddhist Meditation (LondonGeorge Allan ampUnwin 1956) p117

196

Bibliography

Buddaghosa Visuddhimagfa (The Path ofPurity) (tr Pe Maung TinLondon Luzac 1971

197

Chang Garma CC

Conze Edward

Eliade Mircea

Eliade Mircea

Feuerstein Georg

Feuerstein Georg

Gimello Robert M

Govinda Lama Anagarika

GUenther HV and Kawamura LS

The Practice of ZenUS Perennial Library 1970 Buddhist MeditationLondon George Allan ampUnwin 1956 From Primitives to ZenLondon Collins 1967 Fount 1977 Yoga Immortality amp Freedom NY Panthean Books 1958 The Essence of Yoga London Rider 1974 Textbook of Yoga London Rider 1975 Mysticism and Meditation in Mysticism and Philosophical Analysis (ed) SKatz London Sheldon Press 1978 Creative Meditation and Multi-Dimensional Consciousness GB Mandala 1977

of Quiescence (Samatha) in Mind in Buddhist Emeryville la D arma Pub 1975

Happold FC Prayer and Meditation UK Penguin 1971

Humphries Christmas Concentration and Meditation London Watkins 1973

Isherwood C and How to Know God the Yoga Prabhavananda Swami(trs)Aphorisms of Patanja1i NY

New American Library 1969 Isherwood C and Shankaras Crest jewel of Prabhavananda Swami(trs)Discrimination Viveka-chud-

amani CaVedanta Press 1978 sra-ed lstpubl 1947

Johansson Rune E

Kiyota Minoru (ed)

Lama Thubten Zopa

The Psychology of Nirvana London George Allan amp Unwin 1969 Mahayana Buddhist Meditation theory and PracticeHonolulu Univ Press of Hawaii 1978 The Wish Fulfilling Golden Sun of the Mahayana Thought Train-198

Lu Kuan YU

MahadevanTMP

Mouni Sadhu

Nyanaponika Thera

Staal Frits

Swami Narayananda

Swami Narayananda

Swami Vivekananda

Swearer Donald K

Tenzin Gyatso the 14th Dalai Lama

Edward J Thomas

Thubten Kalsang Rinpocheamp Bhikku Pasadika

Upathissa

Vajirananda Mahathera

The Secrets of Chinese Medit-ation NY Weiser 1972 Outlines of Hinduism BombayChetana 1961 Samadhi London George Allan Unwin 1976 The Heart of Buddhist Medit-ation London Rider 1972 Exploring Msticism GB Penguin 19 5 Secrets of Mind Control India NK Prasad 1959 2nd -ed A Practical Guide to Samadhi India NK Prasad 1957

Secrets of the Lotus Macmillan 1971

the

The Buddhism of Tibet and the Key to the Middle Way London George Allan amp Unwin 1975 The History of Buddhist Thought N Y Barnes amp Noble 1971 1st publ 1933 Excertts from the suranfama Samadi Sutra Dharamsaa Library of Tibetan Works and Archives Vimuttimagga (The Path of Freedom) ColoiIibo Dr Weerasuria 1961 Buddhist Meditation in Theory and Practice Colombo Gunesana 1962

199

Page 2: A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation

the Buddhist PRupa and Arupa In these casestechnique refers to the gradual removal of hindrancesto the refinement of consciousness until the psychicflux is arrested and the experience of complete fusionof the subject and object of meditation ensues then the true nature of the object shines notdistracted by the mind of the perceiver

In Patanjalis system of yoga there are eight steps(asta)ga) or stages two namely moral restraints(yima and disciplines of the body and psyche (niyama)are considered to be necessary preliminaries to theremainder three are accessary to mind control bygoverning the disciplining of body (asana) vitalforce (pranayama) and senses and the finalthree stages are the process by the experience ofunification occurs These are concentrationmeditation (samadhi) descrIlieCI asstasis and conJunction three steps are knownas samrama The eighth stage enstasis is the finalphase 0 the unification process

Dharana is holding the mind in a motionlessfixing it to some mental or external object

by repeated effort Eventually an even current ofthought (dhyana) undisturbed by other thoughts isdirected towards the object thus allowing the yogin to the flux of ordinary mental activity(citta-vtti) which gradually diminishes as theabsorption-deepens The result is samadhi

When samadhi is obtained with the aid of an objectof concentration this is calledthe lower form of samadhi which is-1Ene accurate know-ing of distinguishab1es5 In samprajnati-samadhiare eight ontological levels of the contemplated objectand degrees of fusion attained Each level has itsown mode of function or logic It may be that theI states are not discrete but are differences discernedon a continuum These are a vitarka b vicarac ananda and d asmita each of which have two formssaforms and nir forms Sa forms are propertiedwnen the object-oI meditation IS associated withdeliberation and reflection the mind names the object(sabda) gives it significance (artha) and prop-erties by comparison with some onthe basis of remembered past experience 6 They have Sanskrit has been used throughout except in caseswhere the Pali seemed appropriate These are marked withthe letter P

188

a sense of I

Nir forms are those without deliberation andreflection the mind does not interfere and so thereis no I sense

Both types are seeded (sabija) that is they are in relation with a substratum (support) andproduce tendencies that are 7ike seeds for the futurefunctions of consciousness

Sa-vitarka samadhi then is enstasis when the mindhas a gross (sthula) aspect of the object of concen-tration as its base while being accompanied bydeliberation and reflection It is a direct perceptionof the object that extends into the past and futureNir-vitarka samadhi is the moment when the object isempty of name and meaning when the mind ceases link-ing verbal and logical associations with it and theobject is grasped directly as a concrete andirreducible datum 8

Sa-vicara samadhi is the level of knowing the subtleor inner aspect of the object of concentration

accompanied with deliberation and reflection Howeverin nir-vicara samadhi when absorption deepens andsupramental reflection ceases thought then becomesone with these infinitesimal nucleuses of energy whichconstitute the true foundation of the physical uni-verse 9

At this same point of enstasis are found two otherforms of contemplation Ananda-samadhi associatedwith supreme joy - unspeakable bliss This becomesthe object of concentration and all perceptionincluding that of the subtle aspect is abandonedThis leads to asmita samadhi the stage at which theself becomes the sole object of reflection and the

reaches his true self and understands I amother than my body 10

This level of knowing is also called dharma-megha-samadhi the cloud of dharma in which the yogin feels that he is saturated (with virtues) and has a feeling of Enough in respect to all knowledgeand all consciousness and so precipitates thesubject orientated enstasy - asamprajnata-samadhi l l

Asamprajnata samadhi procurfed by supreme detach-ment or abandonment (para-vairagya) of all worldy ob-

189

These

jects still remains seeded with subconscious impress-ions but these are burnt up with repeatedpractise until the yogin attains the nirbija(without seed) state of Kaivalya - the enstasisof total emptiness without sensary content orintellectuabstructure in which the yogin is actuallyall Being Emancipation I

The samadhi of Buddhism is to besimilar to that of the Yo9a-sutra and the meditation-al techniques bear some as I hope to showIn this instance I will examine mainly the differentBuddhist Raptures in relation to samprAjnataand asamprAjnata sama 1

The Noble Eight-fold Path of the Buddha likePatanjalis is concerned also with moralbodilYand mental discipline The last three membersof the Path are directly related to the unificationprocess These are a right exertion (Psamma-vayama) which by controlling the emotive reactionsto external activity wards off mentalactivity b right mindfulness (Psamma-sati)whichis the cultivation of awareness in order to keep themental contents under constant control and to producerelaxation of body and mind This is done by choos-ing a certain body function such as breathing andfollowing it with the mind_and pound the development of unification (Psamma-samadhi) which comprisesof eight meditative phases named P jhana

These phases of consciousness are progressivelyrefined until all false ideas of life matter and thehindrance of thought are dispersed Like the levelsof samadhi in the Yoga-Sutra these are divided intotwo main types the PRnpa Jhanas which are attainedby concentration and meditation on a mental or externalform and b the PArupa Jhanas the formless attain-ments

The four PRupa Jhanas the practise of mind-objectcontemplation possess five psychological elementswhich are reduced as the concentration of mindintensifies These are 1 investigation (vitarkaPvitakka) 2 reasoning (vicara) 3 zest (Ppiti)4 happiness (Ppiti-sukha) and 5 one-pointedness ofmind (Pekaggatacitta)15

The first Pjhana is the state of mind in which themeditation is disassociated from sense desires and the

190

five psychological factors previously mentioned arisein him The object reflection is taken up

at This me to bes1milar to the sa forms of samadhi inwhich the object of concentrationn its gross andsubtle aspects is considered in similar light

However as concentration and bliss intensifiesthe second Djhana is entered and the obstacles of applied and thinking are dispensed with 17The nir forms of nir-vitarka and nir-vicara samadhibear a resemblance to this state in the sense that thegross and subtle aspects of that meditation areexperienced without

When the third pjhafia is entered zest isdispensed with leaving appiness and one pointednessof mind In this state the sense of self isstill further diminished there supervenes aclear perfectly conscious bliss i8Ananda samadhi resembles this experience because ofsupreme joy being its object of concentrationHow-ever the satisfying happiness (Pptii)of the third phana gives way to the subtle joy 0tranquil mindfu ness19 which probably bears a greaterresemblance to the towards asmita samadhi

The last stage of the PRupa Jhanas is reachedwhen any kind of emotion is stopped and all that re-mains of the five psychological factors is onepointed-ness of mind consciousness of is trans-cended creating perfect equanimityZO conciousnesspasses beyond to the first of the PArupa Jhanasthe formless attainments I am reminded here of therenunciation of dharma-megha-samadhi and entry_tothe subject orientated enstasy of asamprajnata samadhiby supreme detachment and abandonment of all worldyobjects

It is at this point of the essay that I would liketo draw attention again to seeded consciousness andconsciousness without seed When it is seededconsciousness is affected by suppressed ideas and feel-ings which remain as tendencies within the mind thesetendencies lose their to germinate in the higherrealms of consciousness

I that_the Jhanas resemble the sabija-whrcli is seeded at least due to

the 1nc ination to sustain this samadhi The formlessattainments are seeded to the degree that they owe their

191

HINDU

SAMPRAJNATA - Subject-Object Orientatedseeded

SA VITARKA SAMAoHIWith Deliberation ampReflectionGross Object of concentration is PropertiedSA VICARA SAMADHIWith Deliberation ampReflectionInner Aspect of Object of isPropertied SA ANANDA SAMADHIWith Deliberation ampReflectionBliss as Object of concentration is PropertiedSA ASMITA SAMADHIWith Deliberation ampRelectionSelf as Object of Concentration is Propertied

NIR VITARKA SAMADHINOT With Deliberation ampRelectionGross object of concentration is NOT PropertiedNIR VICARA SAMADHINOT With Deliberation ampReflectionInner Aspect of Object of Concentration is NOTPropertied

BUDDHIST

4 RUPA JHANAS (P) - Subject-Object Orientatedseeded

1st JHANA (P) - 5 Psychological Factors Present1 InvestigationApplication of Thought

(VITARKAPVITAKKA)2 ReasoningDiscursive Thought (VICARA)3 Zest4 Happiness5 One-Pointedness of Mind

2nd JHANA (P) - 3 Psychological Factors Present1 Zest2 Happiness3 One-Pointedness of Mind

Feeling of Bliss Intensified

3rd JHANA (P) - 2 Psychological Factors Present1 Happiness2 One-Pointedness of Mind

Without Seed

NIR ANANDA SAMADHIBliss as Object of ConcentrationNOT Propertied

NIR ASMITA SAMADHISelf as Object of ConcentrationNOT Propertied

ASAMPRAJNATA - Subject Oriented seededBurning up subconsciousness impressions

- Without Seed

Subject OrientatedSeeded

Limit of Karmic Action

PNIBBANA

192193

movement through the levels of consciousness to karmicmomentum and that the fourth Jhana is the stageof transition to consciousness WIthout seed Asconsciousness becomes increasingly purified thecomplete removal of one stage constitutes theattainment of the next 2

The first formless attainment is when the meditatorabandons form as his object of concentration andpractices space concentration23 to realize the sphereof space-infinity (Pakasayatana) Even sO_hesees that his attainment is shadowed by the rupa-Jhana(and) wishes to attain the state of infinite conscious-ness considering it to be even more tranquil 24 Bycontinuing this practice he passes beyond the sphereof infinite space and enters the sphere of infiniteconsciousness the second formless attainment

This also is seen as an imperfection so theconsciousness lets go of every concept and enters asphere where no-thing at all exists not even theperception of nothingness (pakificafifiaatana) Self-consciousness is eliminated and t e knower andknown are merged in unity 25

Yet the bliss of its tranquility is felt as subtleperception and this can only be neutralized by enteringthe sphere of neither-perception nor non-perception(Pnevasannanasannayatana) Thus the limit ofall karmic action is reached Z6 the yogin is at thefinal and transitional stage to the attainment of

which is the total suspension of mindmental properties and the mental qualities associatedwith mind Z7

There is similarity between Yogic and Buddhisttechniques of attaining samadhi but in each case theemancipation is thought to be different While admitt-ing that yogins and non-Buddhist ascetics could haveaccess to the eight transic states (Pjhanas)theBuddhists denied the authenticity of any claim by non-Buddhists to the attainment of the ninth state which isthe release of Nirvana the destruction of conscious-ness and whIch was specifically a discoveryof the Buddha 8 Whilst Buddhists (and others) wouldargue that Kaivalya and Nirvana are completely differ-ent the argument is not so clear cut Thereis a striking between Kaivalya and

in that both are thought of as pure free of

194

of defilements uncompounded infinite and eternalare profoundly concerned with unconditioned some exists as to

the of consciousnesswhen stops or ceases on the

attainment of

It is not said to be annihilated It no longertransmigrates Z9 What happens to it Perhaps this isthe essential difference between Kaivalya and Nirvanathe fact that Buddhism makes no positive statement aooutthe final state of the released Buddhist doctrinedeclares In the dead man not only are the threeformations (verbal bodily and thought formations)stilled but vitality is cut off heat is cut off thefaculties are cut off In a man who has entered theattainment of the dissolution of perception and sen-sation although the (three) formations are stilledvitality heat and 58e faculties are not cut off Thisis the difference It could be that this differenceapplies equally to the achiever of Kaivalya and that

equates with the nirbija state of Kaivalya

In conclusion I note that both Hindu and Buddhistyogins after a period of moral and physical disciplinedeveloped proficiency at attaining a degree of enstasywith the object of their concentration and by thegradual removal of hindrances to consciousness managedto intensify the degree of enstasis eventuallyobject-orientated enstasis was transcended and a degreeof formless attainmentsubject-orientated enstasisensued This however was still liable to subtlepartiality but was eventually surpassed to attainliberation and the knowledge of the ultimate real-ity of all objects material and phenomenal 31

References

lIsherwood amp Prabhavananda How to Know God TheAphorisms of Patanjali (NY New American

19 9) pll

ZIbid p1ZZ

3Mircea Eliade From Primitives to Zen (LondonCollins 1967) p500

195

4Georg Feuerstein Textbook of Yoga(London Rider1975) p13D

SIan Kesacodi-Watson Samadhi in PatafijalisSutras (Australia an unpublished manuscript 1980)pl3

6Ibi d p1S

7Mircea Eliade YOfallllIIlorta1ity and Freedom(NY Panthean Books 958) p83 quoting

Yogasara-samgraha

8Ibi d pp81-83

9Ibi d p83

ID1bi d p 84 quoting Yisfianabhiksu s Yogasara-samgraha

llIbid p 84

12F 132euer s t ean opcJt p

13E1iade Yoga Immortality and Freedom opcitpp93-95

14Ibi d p17D

18Humphries opcit p180 quoting BhikkhuSilacara

19Feuerstein opcit p58

2degMahathera Vajirananda opcit pp272-279

2lHumphries opcit pp183-184

22Mahathera Vajirananda opcit p332

23Upattissa (The Path of Freedom)(Colombo Dr Weerasuria 1 1) p113

Vajirananda opcit p459

25H h 182ump r i es op i c it p

26I bi d p183

27Mahathera Vajirananda opcit p46S

28Eliade Yoga Immortality and Freedom opcitpp 173 -174

29Edward J Thomas The of Buddhist(NY Barnes and Noble 1 71 1st publ

1933 p132

30Upatissa opcit p325

31Lama Thubten Zopa The Wish Fulfilling Golden

Sun of the Mahatana Thought Training (an unpublishedmanuscript) p 21

15Mahathera Vaj irananda Buddhis t Meditation inTheory and Practice (Colombo Gunasena 1962) p332

Robert M Gimello and Meditationin and Philosothical Analsis(ed) S Katz(Lon on Sheldon Press 978) pl8 abstracted fromSmaiifiaphala and Ponhapada Suttas of the PaH DighaNJkaya

l6Christmas Humphries Concentration and(London Watkins 1973) p180

17Edward Conze Buddhist Meditation (LondonGeorge Allan ampUnwin 1956) p117

196

Bibliography

Buddaghosa Visuddhimagfa (The Path ofPurity) (tr Pe Maung TinLondon Luzac 1971

197

Chang Garma CC

Conze Edward

Eliade Mircea

Eliade Mircea

Feuerstein Georg

Feuerstein Georg

Gimello Robert M

Govinda Lama Anagarika

GUenther HV and Kawamura LS

The Practice of ZenUS Perennial Library 1970 Buddhist MeditationLondon George Allan ampUnwin 1956 From Primitives to ZenLondon Collins 1967 Fount 1977 Yoga Immortality amp Freedom NY Panthean Books 1958 The Essence of Yoga London Rider 1974 Textbook of Yoga London Rider 1975 Mysticism and Meditation in Mysticism and Philosophical Analysis (ed) SKatz London Sheldon Press 1978 Creative Meditation and Multi-Dimensional Consciousness GB Mandala 1977

of Quiescence (Samatha) in Mind in Buddhist Emeryville la D arma Pub 1975

Happold FC Prayer and Meditation UK Penguin 1971

Humphries Christmas Concentration and Meditation London Watkins 1973

Isherwood C and How to Know God the Yoga Prabhavananda Swami(trs)Aphorisms of Patanja1i NY

New American Library 1969 Isherwood C and Shankaras Crest jewel of Prabhavananda Swami(trs)Discrimination Viveka-chud-

amani CaVedanta Press 1978 sra-ed lstpubl 1947

Johansson Rune E

Kiyota Minoru (ed)

Lama Thubten Zopa

The Psychology of Nirvana London George Allan amp Unwin 1969 Mahayana Buddhist Meditation theory and PracticeHonolulu Univ Press of Hawaii 1978 The Wish Fulfilling Golden Sun of the Mahayana Thought Train-198

Lu Kuan YU

MahadevanTMP

Mouni Sadhu

Nyanaponika Thera

Staal Frits

Swami Narayananda

Swami Narayananda

Swami Vivekananda

Swearer Donald K

Tenzin Gyatso the 14th Dalai Lama

Edward J Thomas

Thubten Kalsang Rinpocheamp Bhikku Pasadika

Upathissa

Vajirananda Mahathera

The Secrets of Chinese Medit-ation NY Weiser 1972 Outlines of Hinduism BombayChetana 1961 Samadhi London George Allan Unwin 1976 The Heart of Buddhist Medit-ation London Rider 1972 Exploring Msticism GB Penguin 19 5 Secrets of Mind Control India NK Prasad 1959 2nd -ed A Practical Guide to Samadhi India NK Prasad 1957

Secrets of the Lotus Macmillan 1971

the

The Buddhism of Tibet and the Key to the Middle Way London George Allan amp Unwin 1975 The History of Buddhist Thought N Y Barnes amp Noble 1971 1st publ 1933 Excertts from the suranfama Samadi Sutra Dharamsaa Library of Tibetan Works and Archives Vimuttimagga (The Path of Freedom) ColoiIibo Dr Weerasuria 1961 Buddhist Meditation in Theory and Practice Colombo Gunesana 1962

199

Page 3: A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation

jects still remains seeded with subconscious impress-ions but these are burnt up with repeatedpractise until the yogin attains the nirbija(without seed) state of Kaivalya - the enstasisof total emptiness without sensary content orintellectuabstructure in which the yogin is actuallyall Being Emancipation I

The samadhi of Buddhism is to besimilar to that of the Yo9a-sutra and the meditation-al techniques bear some as I hope to showIn this instance I will examine mainly the differentBuddhist Raptures in relation to samprAjnataand asamprAjnata sama 1

The Noble Eight-fold Path of the Buddha likePatanjalis is concerned also with moralbodilYand mental discipline The last three membersof the Path are directly related to the unificationprocess These are a right exertion (Psamma-vayama) which by controlling the emotive reactionsto external activity wards off mentalactivity b right mindfulness (Psamma-sati)whichis the cultivation of awareness in order to keep themental contents under constant control and to producerelaxation of body and mind This is done by choos-ing a certain body function such as breathing andfollowing it with the mind_and pound the development of unification (Psamma-samadhi) which comprisesof eight meditative phases named P jhana

These phases of consciousness are progressivelyrefined until all false ideas of life matter and thehindrance of thought are dispersed Like the levelsof samadhi in the Yoga-Sutra these are divided intotwo main types the PRnpa Jhanas which are attainedby concentration and meditation on a mental or externalform and b the PArupa Jhanas the formless attain-ments

The four PRupa Jhanas the practise of mind-objectcontemplation possess five psychological elementswhich are reduced as the concentration of mindintensifies These are 1 investigation (vitarkaPvitakka) 2 reasoning (vicara) 3 zest (Ppiti)4 happiness (Ppiti-sukha) and 5 one-pointedness ofmind (Pekaggatacitta)15

The first Pjhana is the state of mind in which themeditation is disassociated from sense desires and the

190

five psychological factors previously mentioned arisein him The object reflection is taken up

at This me to bes1milar to the sa forms of samadhi inwhich the object of concentrationn its gross andsubtle aspects is considered in similar light

However as concentration and bliss intensifiesthe second Djhana is entered and the obstacles of applied and thinking are dispensed with 17The nir forms of nir-vitarka and nir-vicara samadhibear a resemblance to this state in the sense that thegross and subtle aspects of that meditation areexperienced without

When the third pjhafia is entered zest isdispensed with leaving appiness and one pointednessof mind In this state the sense of self isstill further diminished there supervenes aclear perfectly conscious bliss i8Ananda samadhi resembles this experience because ofsupreme joy being its object of concentrationHow-ever the satisfying happiness (Pptii)of the third phana gives way to the subtle joy 0tranquil mindfu ness19 which probably bears a greaterresemblance to the towards asmita samadhi

The last stage of the PRupa Jhanas is reachedwhen any kind of emotion is stopped and all that re-mains of the five psychological factors is onepointed-ness of mind consciousness of is trans-cended creating perfect equanimityZO conciousnesspasses beyond to the first of the PArupa Jhanasthe formless attainments I am reminded here of therenunciation of dharma-megha-samadhi and entry_tothe subject orientated enstasy of asamprajnata samadhiby supreme detachment and abandonment of all worldyobjects

It is at this point of the essay that I would liketo draw attention again to seeded consciousness andconsciousness without seed When it is seededconsciousness is affected by suppressed ideas and feel-ings which remain as tendencies within the mind thesetendencies lose their to germinate in the higherrealms of consciousness

I that_the Jhanas resemble the sabija-whrcli is seeded at least due to

the 1nc ination to sustain this samadhi The formlessattainments are seeded to the degree that they owe their

191

HINDU

SAMPRAJNATA - Subject-Object Orientatedseeded

SA VITARKA SAMAoHIWith Deliberation ampReflectionGross Object of concentration is PropertiedSA VICARA SAMADHIWith Deliberation ampReflectionInner Aspect of Object of isPropertied SA ANANDA SAMADHIWith Deliberation ampReflectionBliss as Object of concentration is PropertiedSA ASMITA SAMADHIWith Deliberation ampRelectionSelf as Object of Concentration is Propertied

NIR VITARKA SAMADHINOT With Deliberation ampRelectionGross object of concentration is NOT PropertiedNIR VICARA SAMADHINOT With Deliberation ampReflectionInner Aspect of Object of Concentration is NOTPropertied

BUDDHIST

4 RUPA JHANAS (P) - Subject-Object Orientatedseeded

1st JHANA (P) - 5 Psychological Factors Present1 InvestigationApplication of Thought

(VITARKAPVITAKKA)2 ReasoningDiscursive Thought (VICARA)3 Zest4 Happiness5 One-Pointedness of Mind

2nd JHANA (P) - 3 Psychological Factors Present1 Zest2 Happiness3 One-Pointedness of Mind

Feeling of Bliss Intensified

3rd JHANA (P) - 2 Psychological Factors Present1 Happiness2 One-Pointedness of Mind

Without Seed

NIR ANANDA SAMADHIBliss as Object of ConcentrationNOT Propertied

NIR ASMITA SAMADHISelf as Object of ConcentrationNOT Propertied

ASAMPRAJNATA - Subject Oriented seededBurning up subconsciousness impressions

- Without Seed

Subject OrientatedSeeded

Limit of Karmic Action

PNIBBANA

192193

movement through the levels of consciousness to karmicmomentum and that the fourth Jhana is the stageof transition to consciousness WIthout seed Asconsciousness becomes increasingly purified thecomplete removal of one stage constitutes theattainment of the next 2

The first formless attainment is when the meditatorabandons form as his object of concentration andpractices space concentration23 to realize the sphereof space-infinity (Pakasayatana) Even sO_hesees that his attainment is shadowed by the rupa-Jhana(and) wishes to attain the state of infinite conscious-ness considering it to be even more tranquil 24 Bycontinuing this practice he passes beyond the sphereof infinite space and enters the sphere of infiniteconsciousness the second formless attainment

This also is seen as an imperfection so theconsciousness lets go of every concept and enters asphere where no-thing at all exists not even theperception of nothingness (pakificafifiaatana) Self-consciousness is eliminated and t e knower andknown are merged in unity 25

Yet the bliss of its tranquility is felt as subtleperception and this can only be neutralized by enteringthe sphere of neither-perception nor non-perception(Pnevasannanasannayatana) Thus the limit ofall karmic action is reached Z6 the yogin is at thefinal and transitional stage to the attainment of

which is the total suspension of mindmental properties and the mental qualities associatedwith mind Z7

There is similarity between Yogic and Buddhisttechniques of attaining samadhi but in each case theemancipation is thought to be different While admitt-ing that yogins and non-Buddhist ascetics could haveaccess to the eight transic states (Pjhanas)theBuddhists denied the authenticity of any claim by non-Buddhists to the attainment of the ninth state which isthe release of Nirvana the destruction of conscious-ness and whIch was specifically a discoveryof the Buddha 8 Whilst Buddhists (and others) wouldargue that Kaivalya and Nirvana are completely differ-ent the argument is not so clear cut Thereis a striking between Kaivalya and

in that both are thought of as pure free of

194

of defilements uncompounded infinite and eternalare profoundly concerned with unconditioned some exists as to

the of consciousnesswhen stops or ceases on the

attainment of

It is not said to be annihilated It no longertransmigrates Z9 What happens to it Perhaps this isthe essential difference between Kaivalya and Nirvanathe fact that Buddhism makes no positive statement aooutthe final state of the released Buddhist doctrinedeclares In the dead man not only are the threeformations (verbal bodily and thought formations)stilled but vitality is cut off heat is cut off thefaculties are cut off In a man who has entered theattainment of the dissolution of perception and sen-sation although the (three) formations are stilledvitality heat and 58e faculties are not cut off Thisis the difference It could be that this differenceapplies equally to the achiever of Kaivalya and that

equates with the nirbija state of Kaivalya

In conclusion I note that both Hindu and Buddhistyogins after a period of moral and physical disciplinedeveloped proficiency at attaining a degree of enstasywith the object of their concentration and by thegradual removal of hindrances to consciousness managedto intensify the degree of enstasis eventuallyobject-orientated enstasis was transcended and a degreeof formless attainmentsubject-orientated enstasisensued This however was still liable to subtlepartiality but was eventually surpassed to attainliberation and the knowledge of the ultimate real-ity of all objects material and phenomenal 31

References

lIsherwood amp Prabhavananda How to Know God TheAphorisms of Patanjali (NY New American

19 9) pll

ZIbid p1ZZ

3Mircea Eliade From Primitives to Zen (LondonCollins 1967) p500

195

4Georg Feuerstein Textbook of Yoga(London Rider1975) p13D

SIan Kesacodi-Watson Samadhi in PatafijalisSutras (Australia an unpublished manuscript 1980)pl3

6Ibi d p1S

7Mircea Eliade YOfallllIIlorta1ity and Freedom(NY Panthean Books 958) p83 quoting

Yogasara-samgraha

8Ibi d pp81-83

9Ibi d p83

ID1bi d p 84 quoting Yisfianabhiksu s Yogasara-samgraha

llIbid p 84

12F 132euer s t ean opcJt p

13E1iade Yoga Immortality and Freedom opcitpp93-95

14Ibi d p17D

18Humphries opcit p180 quoting BhikkhuSilacara

19Feuerstein opcit p58

2degMahathera Vajirananda opcit pp272-279

2lHumphries opcit pp183-184

22Mahathera Vajirananda opcit p332

23Upattissa (The Path of Freedom)(Colombo Dr Weerasuria 1 1) p113

Vajirananda opcit p459

25H h 182ump r i es op i c it p

26I bi d p183

27Mahathera Vajirananda opcit p46S

28Eliade Yoga Immortality and Freedom opcitpp 173 -174

29Edward J Thomas The of Buddhist(NY Barnes and Noble 1 71 1st publ

1933 p132

30Upatissa opcit p325

31Lama Thubten Zopa The Wish Fulfilling Golden

Sun of the Mahatana Thought Training (an unpublishedmanuscript) p 21

15Mahathera Vaj irananda Buddhis t Meditation inTheory and Practice (Colombo Gunasena 1962) p332

Robert M Gimello and Meditationin and Philosothical Analsis(ed) S Katz(Lon on Sheldon Press 978) pl8 abstracted fromSmaiifiaphala and Ponhapada Suttas of the PaH DighaNJkaya

l6Christmas Humphries Concentration and(London Watkins 1973) p180

17Edward Conze Buddhist Meditation (LondonGeorge Allan ampUnwin 1956) p117

196

Bibliography

Buddaghosa Visuddhimagfa (The Path ofPurity) (tr Pe Maung TinLondon Luzac 1971

197

Chang Garma CC

Conze Edward

Eliade Mircea

Eliade Mircea

Feuerstein Georg

Feuerstein Georg

Gimello Robert M

Govinda Lama Anagarika

GUenther HV and Kawamura LS

The Practice of ZenUS Perennial Library 1970 Buddhist MeditationLondon George Allan ampUnwin 1956 From Primitives to ZenLondon Collins 1967 Fount 1977 Yoga Immortality amp Freedom NY Panthean Books 1958 The Essence of Yoga London Rider 1974 Textbook of Yoga London Rider 1975 Mysticism and Meditation in Mysticism and Philosophical Analysis (ed) SKatz London Sheldon Press 1978 Creative Meditation and Multi-Dimensional Consciousness GB Mandala 1977

of Quiescence (Samatha) in Mind in Buddhist Emeryville la D arma Pub 1975

Happold FC Prayer and Meditation UK Penguin 1971

Humphries Christmas Concentration and Meditation London Watkins 1973

Isherwood C and How to Know God the Yoga Prabhavananda Swami(trs)Aphorisms of Patanja1i NY

New American Library 1969 Isherwood C and Shankaras Crest jewel of Prabhavananda Swami(trs)Discrimination Viveka-chud-

amani CaVedanta Press 1978 sra-ed lstpubl 1947

Johansson Rune E

Kiyota Minoru (ed)

Lama Thubten Zopa

The Psychology of Nirvana London George Allan amp Unwin 1969 Mahayana Buddhist Meditation theory and PracticeHonolulu Univ Press of Hawaii 1978 The Wish Fulfilling Golden Sun of the Mahayana Thought Train-198

Lu Kuan YU

MahadevanTMP

Mouni Sadhu

Nyanaponika Thera

Staal Frits

Swami Narayananda

Swami Narayananda

Swami Vivekananda

Swearer Donald K

Tenzin Gyatso the 14th Dalai Lama

Edward J Thomas

Thubten Kalsang Rinpocheamp Bhikku Pasadika

Upathissa

Vajirananda Mahathera

The Secrets of Chinese Medit-ation NY Weiser 1972 Outlines of Hinduism BombayChetana 1961 Samadhi London George Allan Unwin 1976 The Heart of Buddhist Medit-ation London Rider 1972 Exploring Msticism GB Penguin 19 5 Secrets of Mind Control India NK Prasad 1959 2nd -ed A Practical Guide to Samadhi India NK Prasad 1957

Secrets of the Lotus Macmillan 1971

the

The Buddhism of Tibet and the Key to the Middle Way London George Allan amp Unwin 1975 The History of Buddhist Thought N Y Barnes amp Noble 1971 1st publ 1933 Excertts from the suranfama Samadi Sutra Dharamsaa Library of Tibetan Works and Archives Vimuttimagga (The Path of Freedom) ColoiIibo Dr Weerasuria 1961 Buddhist Meditation in Theory and Practice Colombo Gunesana 1962

199

Page 4: A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation

HINDU

SAMPRAJNATA - Subject-Object Orientatedseeded

SA VITARKA SAMAoHIWith Deliberation ampReflectionGross Object of concentration is PropertiedSA VICARA SAMADHIWith Deliberation ampReflectionInner Aspect of Object of isPropertied SA ANANDA SAMADHIWith Deliberation ampReflectionBliss as Object of concentration is PropertiedSA ASMITA SAMADHIWith Deliberation ampRelectionSelf as Object of Concentration is Propertied

NIR VITARKA SAMADHINOT With Deliberation ampRelectionGross object of concentration is NOT PropertiedNIR VICARA SAMADHINOT With Deliberation ampReflectionInner Aspect of Object of Concentration is NOTPropertied

BUDDHIST

4 RUPA JHANAS (P) - Subject-Object Orientatedseeded

1st JHANA (P) - 5 Psychological Factors Present1 InvestigationApplication of Thought

(VITARKAPVITAKKA)2 ReasoningDiscursive Thought (VICARA)3 Zest4 Happiness5 One-Pointedness of Mind

2nd JHANA (P) - 3 Psychological Factors Present1 Zest2 Happiness3 One-Pointedness of Mind

Feeling of Bliss Intensified

3rd JHANA (P) - 2 Psychological Factors Present1 Happiness2 One-Pointedness of Mind

Without Seed

NIR ANANDA SAMADHIBliss as Object of ConcentrationNOT Propertied

NIR ASMITA SAMADHISelf as Object of ConcentrationNOT Propertied

ASAMPRAJNATA - Subject Oriented seededBurning up subconsciousness impressions

- Without Seed

Subject OrientatedSeeded

Limit of Karmic Action

PNIBBANA

192193

movement through the levels of consciousness to karmicmomentum and that the fourth Jhana is the stageof transition to consciousness WIthout seed Asconsciousness becomes increasingly purified thecomplete removal of one stage constitutes theattainment of the next 2

The first formless attainment is when the meditatorabandons form as his object of concentration andpractices space concentration23 to realize the sphereof space-infinity (Pakasayatana) Even sO_hesees that his attainment is shadowed by the rupa-Jhana(and) wishes to attain the state of infinite conscious-ness considering it to be even more tranquil 24 Bycontinuing this practice he passes beyond the sphereof infinite space and enters the sphere of infiniteconsciousness the second formless attainment

This also is seen as an imperfection so theconsciousness lets go of every concept and enters asphere where no-thing at all exists not even theperception of nothingness (pakificafifiaatana) Self-consciousness is eliminated and t e knower andknown are merged in unity 25

Yet the bliss of its tranquility is felt as subtleperception and this can only be neutralized by enteringthe sphere of neither-perception nor non-perception(Pnevasannanasannayatana) Thus the limit ofall karmic action is reached Z6 the yogin is at thefinal and transitional stage to the attainment of

which is the total suspension of mindmental properties and the mental qualities associatedwith mind Z7

There is similarity between Yogic and Buddhisttechniques of attaining samadhi but in each case theemancipation is thought to be different While admitt-ing that yogins and non-Buddhist ascetics could haveaccess to the eight transic states (Pjhanas)theBuddhists denied the authenticity of any claim by non-Buddhists to the attainment of the ninth state which isthe release of Nirvana the destruction of conscious-ness and whIch was specifically a discoveryof the Buddha 8 Whilst Buddhists (and others) wouldargue that Kaivalya and Nirvana are completely differ-ent the argument is not so clear cut Thereis a striking between Kaivalya and

in that both are thought of as pure free of

194

of defilements uncompounded infinite and eternalare profoundly concerned with unconditioned some exists as to

the of consciousnesswhen stops or ceases on the

attainment of

It is not said to be annihilated It no longertransmigrates Z9 What happens to it Perhaps this isthe essential difference between Kaivalya and Nirvanathe fact that Buddhism makes no positive statement aooutthe final state of the released Buddhist doctrinedeclares In the dead man not only are the threeformations (verbal bodily and thought formations)stilled but vitality is cut off heat is cut off thefaculties are cut off In a man who has entered theattainment of the dissolution of perception and sen-sation although the (three) formations are stilledvitality heat and 58e faculties are not cut off Thisis the difference It could be that this differenceapplies equally to the achiever of Kaivalya and that

equates with the nirbija state of Kaivalya

In conclusion I note that both Hindu and Buddhistyogins after a period of moral and physical disciplinedeveloped proficiency at attaining a degree of enstasywith the object of their concentration and by thegradual removal of hindrances to consciousness managedto intensify the degree of enstasis eventuallyobject-orientated enstasis was transcended and a degreeof formless attainmentsubject-orientated enstasisensued This however was still liable to subtlepartiality but was eventually surpassed to attainliberation and the knowledge of the ultimate real-ity of all objects material and phenomenal 31

References

lIsherwood amp Prabhavananda How to Know God TheAphorisms of Patanjali (NY New American

19 9) pll

ZIbid p1ZZ

3Mircea Eliade From Primitives to Zen (LondonCollins 1967) p500

195

4Georg Feuerstein Textbook of Yoga(London Rider1975) p13D

SIan Kesacodi-Watson Samadhi in PatafijalisSutras (Australia an unpublished manuscript 1980)pl3

6Ibi d p1S

7Mircea Eliade YOfallllIIlorta1ity and Freedom(NY Panthean Books 958) p83 quoting

Yogasara-samgraha

8Ibi d pp81-83

9Ibi d p83

ID1bi d p 84 quoting Yisfianabhiksu s Yogasara-samgraha

llIbid p 84

12F 132euer s t ean opcJt p

13E1iade Yoga Immortality and Freedom opcitpp93-95

14Ibi d p17D

18Humphries opcit p180 quoting BhikkhuSilacara

19Feuerstein opcit p58

2degMahathera Vajirananda opcit pp272-279

2lHumphries opcit pp183-184

22Mahathera Vajirananda opcit p332

23Upattissa (The Path of Freedom)(Colombo Dr Weerasuria 1 1) p113

Vajirananda opcit p459

25H h 182ump r i es op i c it p

26I bi d p183

27Mahathera Vajirananda opcit p46S

28Eliade Yoga Immortality and Freedom opcitpp 173 -174

29Edward J Thomas The of Buddhist(NY Barnes and Noble 1 71 1st publ

1933 p132

30Upatissa opcit p325

31Lama Thubten Zopa The Wish Fulfilling Golden

Sun of the Mahatana Thought Training (an unpublishedmanuscript) p 21

15Mahathera Vaj irananda Buddhis t Meditation inTheory and Practice (Colombo Gunasena 1962) p332

Robert M Gimello and Meditationin and Philosothical Analsis(ed) S Katz(Lon on Sheldon Press 978) pl8 abstracted fromSmaiifiaphala and Ponhapada Suttas of the PaH DighaNJkaya

l6Christmas Humphries Concentration and(London Watkins 1973) p180

17Edward Conze Buddhist Meditation (LondonGeorge Allan ampUnwin 1956) p117

196

Bibliography

Buddaghosa Visuddhimagfa (The Path ofPurity) (tr Pe Maung TinLondon Luzac 1971

197

Chang Garma CC

Conze Edward

Eliade Mircea

Eliade Mircea

Feuerstein Georg

Feuerstein Georg

Gimello Robert M

Govinda Lama Anagarika

GUenther HV and Kawamura LS

The Practice of ZenUS Perennial Library 1970 Buddhist MeditationLondon George Allan ampUnwin 1956 From Primitives to ZenLondon Collins 1967 Fount 1977 Yoga Immortality amp Freedom NY Panthean Books 1958 The Essence of Yoga London Rider 1974 Textbook of Yoga London Rider 1975 Mysticism and Meditation in Mysticism and Philosophical Analysis (ed) SKatz London Sheldon Press 1978 Creative Meditation and Multi-Dimensional Consciousness GB Mandala 1977

of Quiescence (Samatha) in Mind in Buddhist Emeryville la D arma Pub 1975

Happold FC Prayer and Meditation UK Penguin 1971

Humphries Christmas Concentration and Meditation London Watkins 1973

Isherwood C and How to Know God the Yoga Prabhavananda Swami(trs)Aphorisms of Patanja1i NY

New American Library 1969 Isherwood C and Shankaras Crest jewel of Prabhavananda Swami(trs)Discrimination Viveka-chud-

amani CaVedanta Press 1978 sra-ed lstpubl 1947

Johansson Rune E

Kiyota Minoru (ed)

Lama Thubten Zopa

The Psychology of Nirvana London George Allan amp Unwin 1969 Mahayana Buddhist Meditation theory and PracticeHonolulu Univ Press of Hawaii 1978 The Wish Fulfilling Golden Sun of the Mahayana Thought Train-198

Lu Kuan YU

MahadevanTMP

Mouni Sadhu

Nyanaponika Thera

Staal Frits

Swami Narayananda

Swami Narayananda

Swami Vivekananda

Swearer Donald K

Tenzin Gyatso the 14th Dalai Lama

Edward J Thomas

Thubten Kalsang Rinpocheamp Bhikku Pasadika

Upathissa

Vajirananda Mahathera

The Secrets of Chinese Medit-ation NY Weiser 1972 Outlines of Hinduism BombayChetana 1961 Samadhi London George Allan Unwin 1976 The Heart of Buddhist Medit-ation London Rider 1972 Exploring Msticism GB Penguin 19 5 Secrets of Mind Control India NK Prasad 1959 2nd -ed A Practical Guide to Samadhi India NK Prasad 1957

Secrets of the Lotus Macmillan 1971

the

The Buddhism of Tibet and the Key to the Middle Way London George Allan amp Unwin 1975 The History of Buddhist Thought N Y Barnes amp Noble 1971 1st publ 1933 Excertts from the suranfama Samadi Sutra Dharamsaa Library of Tibetan Works and Archives Vimuttimagga (The Path of Freedom) ColoiIibo Dr Weerasuria 1961 Buddhist Meditation in Theory and Practice Colombo Gunesana 1962

199

Page 5: A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation

movement through the levels of consciousness to karmicmomentum and that the fourth Jhana is the stageof transition to consciousness WIthout seed Asconsciousness becomes increasingly purified thecomplete removal of one stage constitutes theattainment of the next 2

The first formless attainment is when the meditatorabandons form as his object of concentration andpractices space concentration23 to realize the sphereof space-infinity (Pakasayatana) Even sO_hesees that his attainment is shadowed by the rupa-Jhana(and) wishes to attain the state of infinite conscious-ness considering it to be even more tranquil 24 Bycontinuing this practice he passes beyond the sphereof infinite space and enters the sphere of infiniteconsciousness the second formless attainment

This also is seen as an imperfection so theconsciousness lets go of every concept and enters asphere where no-thing at all exists not even theperception of nothingness (pakificafifiaatana) Self-consciousness is eliminated and t e knower andknown are merged in unity 25

Yet the bliss of its tranquility is felt as subtleperception and this can only be neutralized by enteringthe sphere of neither-perception nor non-perception(Pnevasannanasannayatana) Thus the limit ofall karmic action is reached Z6 the yogin is at thefinal and transitional stage to the attainment of

which is the total suspension of mindmental properties and the mental qualities associatedwith mind Z7

There is similarity between Yogic and Buddhisttechniques of attaining samadhi but in each case theemancipation is thought to be different While admitt-ing that yogins and non-Buddhist ascetics could haveaccess to the eight transic states (Pjhanas)theBuddhists denied the authenticity of any claim by non-Buddhists to the attainment of the ninth state which isthe release of Nirvana the destruction of conscious-ness and whIch was specifically a discoveryof the Buddha 8 Whilst Buddhists (and others) wouldargue that Kaivalya and Nirvana are completely differ-ent the argument is not so clear cut Thereis a striking between Kaivalya and

in that both are thought of as pure free of

194

of defilements uncompounded infinite and eternalare profoundly concerned with unconditioned some exists as to

the of consciousnesswhen stops or ceases on the

attainment of

It is not said to be annihilated It no longertransmigrates Z9 What happens to it Perhaps this isthe essential difference between Kaivalya and Nirvanathe fact that Buddhism makes no positive statement aooutthe final state of the released Buddhist doctrinedeclares In the dead man not only are the threeformations (verbal bodily and thought formations)stilled but vitality is cut off heat is cut off thefaculties are cut off In a man who has entered theattainment of the dissolution of perception and sen-sation although the (three) formations are stilledvitality heat and 58e faculties are not cut off Thisis the difference It could be that this differenceapplies equally to the achiever of Kaivalya and that

equates with the nirbija state of Kaivalya

In conclusion I note that both Hindu and Buddhistyogins after a period of moral and physical disciplinedeveloped proficiency at attaining a degree of enstasywith the object of their concentration and by thegradual removal of hindrances to consciousness managedto intensify the degree of enstasis eventuallyobject-orientated enstasis was transcended and a degreeof formless attainmentsubject-orientated enstasisensued This however was still liable to subtlepartiality but was eventually surpassed to attainliberation and the knowledge of the ultimate real-ity of all objects material and phenomenal 31

References

lIsherwood amp Prabhavananda How to Know God TheAphorisms of Patanjali (NY New American

19 9) pll

ZIbid p1ZZ

3Mircea Eliade From Primitives to Zen (LondonCollins 1967) p500

195

4Georg Feuerstein Textbook of Yoga(London Rider1975) p13D

SIan Kesacodi-Watson Samadhi in PatafijalisSutras (Australia an unpublished manuscript 1980)pl3

6Ibi d p1S

7Mircea Eliade YOfallllIIlorta1ity and Freedom(NY Panthean Books 958) p83 quoting

Yogasara-samgraha

8Ibi d pp81-83

9Ibi d p83

ID1bi d p 84 quoting Yisfianabhiksu s Yogasara-samgraha

llIbid p 84

12F 132euer s t ean opcJt p

13E1iade Yoga Immortality and Freedom opcitpp93-95

14Ibi d p17D

18Humphries opcit p180 quoting BhikkhuSilacara

19Feuerstein opcit p58

2degMahathera Vajirananda opcit pp272-279

2lHumphries opcit pp183-184

22Mahathera Vajirananda opcit p332

23Upattissa (The Path of Freedom)(Colombo Dr Weerasuria 1 1) p113

Vajirananda opcit p459

25H h 182ump r i es op i c it p

26I bi d p183

27Mahathera Vajirananda opcit p46S

28Eliade Yoga Immortality and Freedom opcitpp 173 -174

29Edward J Thomas The of Buddhist(NY Barnes and Noble 1 71 1st publ

1933 p132

30Upatissa opcit p325

31Lama Thubten Zopa The Wish Fulfilling Golden

Sun of the Mahatana Thought Training (an unpublishedmanuscript) p 21

15Mahathera Vaj irananda Buddhis t Meditation inTheory and Practice (Colombo Gunasena 1962) p332

Robert M Gimello and Meditationin and Philosothical Analsis(ed) S Katz(Lon on Sheldon Press 978) pl8 abstracted fromSmaiifiaphala and Ponhapada Suttas of the PaH DighaNJkaya

l6Christmas Humphries Concentration and(London Watkins 1973) p180

17Edward Conze Buddhist Meditation (LondonGeorge Allan ampUnwin 1956) p117

196

Bibliography

Buddaghosa Visuddhimagfa (The Path ofPurity) (tr Pe Maung TinLondon Luzac 1971

197

Chang Garma CC

Conze Edward

Eliade Mircea

Eliade Mircea

Feuerstein Georg

Feuerstein Georg

Gimello Robert M

Govinda Lama Anagarika

GUenther HV and Kawamura LS

The Practice of ZenUS Perennial Library 1970 Buddhist MeditationLondon George Allan ampUnwin 1956 From Primitives to ZenLondon Collins 1967 Fount 1977 Yoga Immortality amp Freedom NY Panthean Books 1958 The Essence of Yoga London Rider 1974 Textbook of Yoga London Rider 1975 Mysticism and Meditation in Mysticism and Philosophical Analysis (ed) SKatz London Sheldon Press 1978 Creative Meditation and Multi-Dimensional Consciousness GB Mandala 1977

of Quiescence (Samatha) in Mind in Buddhist Emeryville la D arma Pub 1975

Happold FC Prayer and Meditation UK Penguin 1971

Humphries Christmas Concentration and Meditation London Watkins 1973

Isherwood C and How to Know God the Yoga Prabhavananda Swami(trs)Aphorisms of Patanja1i NY

New American Library 1969 Isherwood C and Shankaras Crest jewel of Prabhavananda Swami(trs)Discrimination Viveka-chud-

amani CaVedanta Press 1978 sra-ed lstpubl 1947

Johansson Rune E

Kiyota Minoru (ed)

Lama Thubten Zopa

The Psychology of Nirvana London George Allan amp Unwin 1969 Mahayana Buddhist Meditation theory and PracticeHonolulu Univ Press of Hawaii 1978 The Wish Fulfilling Golden Sun of the Mahayana Thought Train-198

Lu Kuan YU

MahadevanTMP

Mouni Sadhu

Nyanaponika Thera

Staal Frits

Swami Narayananda

Swami Narayananda

Swami Vivekananda

Swearer Donald K

Tenzin Gyatso the 14th Dalai Lama

Edward J Thomas

Thubten Kalsang Rinpocheamp Bhikku Pasadika

Upathissa

Vajirananda Mahathera

The Secrets of Chinese Medit-ation NY Weiser 1972 Outlines of Hinduism BombayChetana 1961 Samadhi London George Allan Unwin 1976 The Heart of Buddhist Medit-ation London Rider 1972 Exploring Msticism GB Penguin 19 5 Secrets of Mind Control India NK Prasad 1959 2nd -ed A Practical Guide to Samadhi India NK Prasad 1957

Secrets of the Lotus Macmillan 1971

the

The Buddhism of Tibet and the Key to the Middle Way London George Allan amp Unwin 1975 The History of Buddhist Thought N Y Barnes amp Noble 1971 1st publ 1933 Excertts from the suranfama Samadi Sutra Dharamsaa Library of Tibetan Works and Archives Vimuttimagga (The Path of Freedom) ColoiIibo Dr Weerasuria 1961 Buddhist Meditation in Theory and Practice Colombo Gunesana 1962

199

Page 6: A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation

4Georg Feuerstein Textbook of Yoga(London Rider1975) p13D

SIan Kesacodi-Watson Samadhi in PatafijalisSutras (Australia an unpublished manuscript 1980)pl3

6Ibi d p1S

7Mircea Eliade YOfallllIIlorta1ity and Freedom(NY Panthean Books 958) p83 quoting

Yogasara-samgraha

8Ibi d pp81-83

9Ibi d p83

ID1bi d p 84 quoting Yisfianabhiksu s Yogasara-samgraha

llIbid p 84

12F 132euer s t ean opcJt p

13E1iade Yoga Immortality and Freedom opcitpp93-95

14Ibi d p17D

18Humphries opcit p180 quoting BhikkhuSilacara

19Feuerstein opcit p58

2degMahathera Vajirananda opcit pp272-279

2lHumphries opcit pp183-184

22Mahathera Vajirananda opcit p332

23Upattissa (The Path of Freedom)(Colombo Dr Weerasuria 1 1) p113

Vajirananda opcit p459

25H h 182ump r i es op i c it p

26I bi d p183

27Mahathera Vajirananda opcit p46S

28Eliade Yoga Immortality and Freedom opcitpp 173 -174

29Edward J Thomas The of Buddhist(NY Barnes and Noble 1 71 1st publ

1933 p132

30Upatissa opcit p325

31Lama Thubten Zopa The Wish Fulfilling Golden

Sun of the Mahatana Thought Training (an unpublishedmanuscript) p 21

15Mahathera Vaj irananda Buddhis t Meditation inTheory and Practice (Colombo Gunasena 1962) p332

Robert M Gimello and Meditationin and Philosothical Analsis(ed) S Katz(Lon on Sheldon Press 978) pl8 abstracted fromSmaiifiaphala and Ponhapada Suttas of the PaH DighaNJkaya

l6Christmas Humphries Concentration and(London Watkins 1973) p180

17Edward Conze Buddhist Meditation (LondonGeorge Allan ampUnwin 1956) p117

196

Bibliography

Buddaghosa Visuddhimagfa (The Path ofPurity) (tr Pe Maung TinLondon Luzac 1971

197

Chang Garma CC

Conze Edward

Eliade Mircea

Eliade Mircea

Feuerstein Georg

Feuerstein Georg

Gimello Robert M

Govinda Lama Anagarika

GUenther HV and Kawamura LS

The Practice of ZenUS Perennial Library 1970 Buddhist MeditationLondon George Allan ampUnwin 1956 From Primitives to ZenLondon Collins 1967 Fount 1977 Yoga Immortality amp Freedom NY Panthean Books 1958 The Essence of Yoga London Rider 1974 Textbook of Yoga London Rider 1975 Mysticism and Meditation in Mysticism and Philosophical Analysis (ed) SKatz London Sheldon Press 1978 Creative Meditation and Multi-Dimensional Consciousness GB Mandala 1977

of Quiescence (Samatha) in Mind in Buddhist Emeryville la D arma Pub 1975

Happold FC Prayer and Meditation UK Penguin 1971

Humphries Christmas Concentration and Meditation London Watkins 1973

Isherwood C and How to Know God the Yoga Prabhavananda Swami(trs)Aphorisms of Patanja1i NY

New American Library 1969 Isherwood C and Shankaras Crest jewel of Prabhavananda Swami(trs)Discrimination Viveka-chud-

amani CaVedanta Press 1978 sra-ed lstpubl 1947

Johansson Rune E

Kiyota Minoru (ed)

Lama Thubten Zopa

The Psychology of Nirvana London George Allan amp Unwin 1969 Mahayana Buddhist Meditation theory and PracticeHonolulu Univ Press of Hawaii 1978 The Wish Fulfilling Golden Sun of the Mahayana Thought Train-198

Lu Kuan YU

MahadevanTMP

Mouni Sadhu

Nyanaponika Thera

Staal Frits

Swami Narayananda

Swami Narayananda

Swami Vivekananda

Swearer Donald K

Tenzin Gyatso the 14th Dalai Lama

Edward J Thomas

Thubten Kalsang Rinpocheamp Bhikku Pasadika

Upathissa

Vajirananda Mahathera

The Secrets of Chinese Medit-ation NY Weiser 1972 Outlines of Hinduism BombayChetana 1961 Samadhi London George Allan Unwin 1976 The Heart of Buddhist Medit-ation London Rider 1972 Exploring Msticism GB Penguin 19 5 Secrets of Mind Control India NK Prasad 1959 2nd -ed A Practical Guide to Samadhi India NK Prasad 1957

Secrets of the Lotus Macmillan 1971

the

The Buddhism of Tibet and the Key to the Middle Way London George Allan amp Unwin 1975 The History of Buddhist Thought N Y Barnes amp Noble 1971 1st publ 1933 Excertts from the suranfama Samadi Sutra Dharamsaa Library of Tibetan Works and Archives Vimuttimagga (The Path of Freedom) ColoiIibo Dr Weerasuria 1961 Buddhist Meditation in Theory and Practice Colombo Gunesana 1962

199

Page 7: A Comparison of Hindu and Buddhist Techniques of ......186 A COMPARISON OF HINDU AND BUDDHIST TECHNIQUES OF ATTAINING SAMADHI Eddie Crang1e citta'V';'tti,-nlrodya!:l 'Yoga is the cessation

Chang Garma CC

Conze Edward

Eliade Mircea

Eliade Mircea

Feuerstein Georg

Feuerstein Georg

Gimello Robert M

Govinda Lama Anagarika

GUenther HV and Kawamura LS

The Practice of ZenUS Perennial Library 1970 Buddhist MeditationLondon George Allan ampUnwin 1956 From Primitives to ZenLondon Collins 1967 Fount 1977 Yoga Immortality amp Freedom NY Panthean Books 1958 The Essence of Yoga London Rider 1974 Textbook of Yoga London Rider 1975 Mysticism and Meditation in Mysticism and Philosophical Analysis (ed) SKatz London Sheldon Press 1978 Creative Meditation and Multi-Dimensional Consciousness GB Mandala 1977

of Quiescence (Samatha) in Mind in Buddhist Emeryville la D arma Pub 1975

Happold FC Prayer and Meditation UK Penguin 1971

Humphries Christmas Concentration and Meditation London Watkins 1973

Isherwood C and How to Know God the Yoga Prabhavananda Swami(trs)Aphorisms of Patanja1i NY

New American Library 1969 Isherwood C and Shankaras Crest jewel of Prabhavananda Swami(trs)Discrimination Viveka-chud-

amani CaVedanta Press 1978 sra-ed lstpubl 1947

Johansson Rune E

Kiyota Minoru (ed)

Lama Thubten Zopa

The Psychology of Nirvana London George Allan amp Unwin 1969 Mahayana Buddhist Meditation theory and PracticeHonolulu Univ Press of Hawaii 1978 The Wish Fulfilling Golden Sun of the Mahayana Thought Train-198

Lu Kuan YU

MahadevanTMP

Mouni Sadhu

Nyanaponika Thera

Staal Frits

Swami Narayananda

Swami Narayananda

Swami Vivekananda

Swearer Donald K

Tenzin Gyatso the 14th Dalai Lama

Edward J Thomas

Thubten Kalsang Rinpocheamp Bhikku Pasadika

Upathissa

Vajirananda Mahathera

The Secrets of Chinese Medit-ation NY Weiser 1972 Outlines of Hinduism BombayChetana 1961 Samadhi London George Allan Unwin 1976 The Heart of Buddhist Medit-ation London Rider 1972 Exploring Msticism GB Penguin 19 5 Secrets of Mind Control India NK Prasad 1959 2nd -ed A Practical Guide to Samadhi India NK Prasad 1957

Secrets of the Lotus Macmillan 1971

the

The Buddhism of Tibet and the Key to the Middle Way London George Allan amp Unwin 1975 The History of Buddhist Thought N Y Barnes amp Noble 1971 1st publ 1933 Excertts from the suranfama Samadi Sutra Dharamsaa Library of Tibetan Works and Archives Vimuttimagga (The Path of Freedom) ColoiIibo Dr Weerasuria 1961 Buddhist Meditation in Theory and Practice Colombo Gunesana 1962

199