(The following is a summarization from Lobsang Lhalungpa’s exposition of Mahamudra)
Tranquility and Insight are the basis of all meditational absorptions of Buddhistic traditions. They are like the root that grounds the trunk, branches, and leaves of a tree. Regardless of a meditation being conceptual or non-conceptual, visualized or non-visualized – a meditation in which the mind has been fixed upon a sacred object is in harmony with Tranquility. Wisdom, being virtuous by nature, discerns the true meaning of the mind so that it is in harmony with Insight. Tranquility is the mind – either superior or inferior – undistracted from the object of concentration. The analysis and comprehension of the mind lead to Insight. Thus, all meditations culminate in Tranquility and Insight.
Cause of Tranquility and Insight
Tranquility arises from the purity of moral discipline; Insight from hearing and examining – Sndhinirmochana Sutra.
Tranquility is said to arise from a Guru’s spiritual blessing, the interaction of a good cause and condition, ever-growing virtues, and the purification of defilements. This is applicable to Insight as well – Gampopa.
A harmonious environment, curbing desires, contentment, limiting activities, maintaining moral discipline, and eliminating discursive thoughts are the six causes of Tranquility. Insight arises from association with holy persons, the acquiring of knowledge, and proper contemplation – Bhavanakrama.
– To live in a harmonious environment is to live in a place where sustenance can be obtained without much difficulty, there is no harm from enemies and wild animals, not affected by diseases, not crowded during the day, quiet at night, and where one finds the good company of people following the same path of discipline and sharing same views of reality.
– Curbing desires means to harbor no sensual attachment to food and clothing for their quantity or quality.
– To be content is to be satisfied with frugal food and clothing.
– To limit is to abstain from activities such as trade, association with the lay, the practice of medicine, astrology, and so on.
– To maintain moral discipline is to guard the foundation of the precepts as stated in the canon of individual liberation and the bodhisattva precepts and to apply spiritual remedies with repentance if one has, without self-control, transgressed these precepts.
– To abandon desire and other discursive thoughts is to be conscious of their negative consequences in this life and the next. This means eliminating desire through meditation on the impermanence of things, beautiful or ugly, from which one is soon to be separated.
– To associate with holy persons is to follow a spiritual guide who knows unerringly the importance of hearing, examining, and meditating, and who has himself realized tranquility and insight.
– To seek extensive knowledge through hearing is to listen to discourses on scriptures whose ultimate meaning is without flaws and to develop a discriminatory intellect. One does not achieve this by hearing teachings with conventional or intended meanings.
– To properly contemplate is to ponder the ultimate meaning of the discourse and to apply inferences so as to realize intellectually the perfect view of reality.
Hindrances to Tranquility and Insight
The elimination of hindrances to Tranquility and Insight requires:
1. The recognition of hindrances.
2. Instructions on the remedies necessary to remove the hindrances.
Tranquility is hindered by sensual incitement and resentment; insight by sluggishness, drowsiness, and doubt; both are fogged by craving and malignity – Sandhinirmochana Sutra.
1. Sensual Incitement: It is the mind that lusts after beautiful forms. Its function is to disturb the state of tranquility. This wandering thought having focused itself upon an object of beauty causes interruptions in maintaining the stability of the mind.
2. Resentment: is formed by conscious or unconscious deeds of a positive or negative kind. It harbors indignance at some deeds, good, bad, or neutral, timely or untimely, worthy or unworthy, thereby unsettling the stability of mind. Hence it belongs to the category of delusion. This lingering thought upon right or wrong, arising from positive or negative action, effectively disturbs the stability of the mind.
3. Sluggishness: It is the heaviness of body and mind. It renders the mind inactive and maintains distortions. It stupefies the mind making both the body and mind unmanageable. Also known as dullness, it occurs when the mind does not visualize clearly, like a blind man, a man in darkness, or one with his eye closed. When the clarity of the mental image loses its sharpness on account of physical and mental lethargy, it is not quite the same as sluggishness.
4. Drowsiness: Sleep causes withdrawal of thoughts, good, bad, or neutral, timely or untimely, worthy or unworthy. The effect of sleep is the cessation of activity and hence it belongs to the category of delusion. Sleep results in the loss of sensory functions causing the meditator to lose his mental focus.
5. Doubt: It is having two minds about all aspects of truth, effectively preventing one from following the course of virtue. Doubt creates confusion in the meditator’s mind, causing him to doubt the aims of his meditation and its success or failure. Thus it saps his urge to practice.
6. Craving: Longing for any kind of sensory indulgence to which the mind clings.
7. Malignity: Evil intended to cause others to harm out of hatred or jealousy.
There are distractions that cause mental divergences for the one who already dwells in tranquility and insight; they are external, internal, perceptive, and emotive divergences – Sandhinirmochana Sutra.
1. External divergence occurs when the mind turns towards the five senses, the gathering of people, duality, discursive thoughts, and secondary defilements.
2. Internal divergence of the mind occurs when one feels either lethargic, drowsy, or when one indulges in the ecstasy of trance or in any subtle distortion of the meditative absorption.
3. Perceptive divergence occurs when the mind visualizes an image of the external form in the realm of pure contemplation.
4. Emotive divergence occurs when the mind with its inbred tendencies assigns ‘I’ consciousness to sensations arising from its inward activities.
Laziness, the forgetting of instructions, dullness and sensual incitement, non-exertion of the mind, and over-exertion are the five defects that interrupt tranquility – Madhyantavibhaga.
1. Laziness is the result of being either adverse or indifferent to any endeavors and lacking in vigilance, so that habitual idleness deprives the contemplation of any motive force.
2. Forgetfulness consists of being unable to recollect the object of the meditational search and getting distracted.
3. Dullness and Sensual Incitement have been described before.
4. Non-exertion is the lack of any effort at eliminating dullness and sensual incitement and allowing the mind to idle.
5. Over-exertion is the excessive striving towards the mind’s object, even after pacifying dullness and sensual incitement. It does not let the mind dwell in its natural state.
Most hindrances belong to the area of dullness and sensual incitement. By knowing how to remove these, one will automatically know the remedy for others.
1. The remedy for sensual incitement lies in calming the mind by meditating upon impermanence.
2. As for resentment, the remedy is to avoid thinking about its object.
3. To counter sluggishness, one perceives joyful things.
4. Dullness is removed by stimulating the spirit.
5. Drowsiness is overcome by visualizing light.
6. Resoluteness is a remedy for doubt.
7. Contemplation on contentment and the consequences of sensory pleasures is a remedy for craving.
8. Evil intent may be removed by engendering love and kindness for others.
Other texts describe the eight remedies for removing the five interruptions:
1. For laziness, it is (1) faith, (2) earnestness, (3) striving, and (4) perfect ease.
2. Forgetfulness is relieved by (5) mindfulness.
3. The cure for dullness and sensual incitement is (6) vigilance.
4. For overexertion, it is (7) equanimity that lets the mind rest in its true state.
5. For non-exertion, (8) mental exertion is the remedy.
It may be helpful to dwell deeper into some of these terms here.
By Perfect Ease, what is meant is the suppleness of body and mind that pacifies harmful tendencies and hindrances. The gross tendencies of the body and mind make them uncontrollable. The power of perfect ease removes heaviness and other defects, which hinder the practices of virtue from the viewpoint of the body. Perfect ease makes the body light and controllable through bliss. This is how the body can be controlled. It also eliminates misery by focusing the mind on a mental object that produces joy, bliss, etc. This is how the mind can be controlled. Perfect ease cannot be obtained at the initial stage of meditation; it is achieved through continuous effort. Achieving perfect ease of mind first will bring about the circulation and diffusion of the vital air (prANa) in the body. Once this takes place, meditators will achieve the perfect ease of the body.
The next concept to be considered is vigilance. Vigilance may be achieved during meditation by not forgetting the object of concentration while remaining fully attentive to any emerging distraction such as dullness, sensual incitement, or thought. With such a stream awareness, one remains on guard, forever watching and discerning any distraction upon its arising.
Mental exertion is defined as a mental activity that is drawn into all channels – good, bad, or neutral. This being a mental function, it activates itself or is drawn toward three kinds of thoughts – good, bad, or neutral. In this case, it is a thought that strives to eliminate dullness or sensual incitement once vigilance detects them.
Identification of the True Nature of Tranquility and Insight
Sandhinirmochana-sutra states:
He who lives in solitude, settling the mind in inward purity, meditates on aspects of reality previously realized. Such a sentient being continuously draws his mind inward. By so achieving a state of tranquility and the ability to attain that state as many times as possible, one attains the perfect ease of body and mind. This is said to be – dwelling in tranquility.
The same text says:
Having achieved such ease, one should settle in this state, abandoning all thought forms, and then proceed to analyze the focus of contemplative absorption. “Insight” is the process of investigating the totality of contemplative absorption with a view to discerning properly and perfectly the reality of knowledge. It is achieved through the exercise of discrimination, observation, examination, endurance, and yearning.
In simple words:
Tranquility is a one-pointed concentration.
Insight is analytical comprehension.
sUtrAlamkAra states:
The mind settled in its purity
Is in a tranquil state.
Analysis of this state
Is Insight.
Vasubandhu comments on this verse thus: The mind resting in harmony through meditational absorption is in tranquility. Analysis of this state causes insight. Without meditational absorption, there cannot be tranquility and insight. Such is the description of the two states.
In general, tranquility is achieved by fixing the mind upon any object so as to maintain it without distraction. Insight is characterized as wisdom that analyses the reality of knowledge. Tranquility is achieved by focussing the mind on an object and maintaining it in that state until finally it is channeled into one stream of attention and evenness. Insight is attained through a general and detailed examination of reality and the systematic application of intellectual discrimination.
Focussing the mind on its ineffable essence and on images of reality, one maintains an awareness free from judgments and distractions. With a delight in all mental mages, one focuses the mind on the mark of inner absorption, maintains it, and channels it into a stream of attention and quietude. These methods produce a state of tranquility free from judgments and distractions. When one appreciates all images of meditation, which range from fixing the mind upon the marks of inward meditational trance and sustaining an absorption to intensely consolidating it into one stream and achieving meditational trance, this is called Tranquility.
Insight, on the other hand, is attained when a meditator, having achieved tranquility, now contemplates the various aspects of the mind and analyzes properly and perfectly its conditioned and unconditioned realities.
Concerning the mental images of tranquility and insight, tranquility is non-conceptual. It simply focuses on any given object without duality. Insight is the sublime perception that examines the nature of the mind.
Tranquility is a non-conceptual perception of phenomena that discerns neither their extent nor their exact nature. Insight is a conceptual perception of phenomena that discerns their extent and exact nature.
Tranquility is so-called because, having pacified distractions, one focusses always on an inward image joyfully, naturally, and without interruptions while maintaining perfect ease of mind. Insight is that which examines the nature of that tranquil state so long as it remains.
There are three aspects of Insight:
1. That which originates from conceptual judgment: it originates from the analysis of a perceived image of contemplative absorption.
2. That which is attained through perfect inquiry: it arises from the intellectual investigation of the unknown aspects of the mind.
3. That which is achieved through analytical examination: it arises from the perfect analysis of the mental aspects of reality, which the intellect has understood in all its subtleties.
Insight differentiates systematically and fully all things with respect to their apparent and true nature. It also examines fully and perfectly duality and non-duality. This investigation remedies harmful and dualistic tendencies. Not only does insight deliver one from the wrong course, but it also directs the mind to focus on the right path.
Insight is said to consist of four stages:
1. That which differentiates all aspects of reality.
2. That which differentiates absolute reality.
3. The examination of the concept of duality.
4. The understanding of that duality.
The mind must rest in tranquility during all this.
How does one differentiate the reality of all phenomena?
1. A crystal-clear analysis, keen intellectual perception, or a purifying mental image that eliminates distortions.
2. Differentiation of the nature of reality as it is.
3. A complete intellectual examination that must occur when the mind clings to duality.
4. Perfect examination that results when one perceives reality perfectly.
Insight may be determined through six methods of investigating the nature of the mind:
1. Reality
2. Substance
3. Characteristics
4. Spatial dimensions
5. Time
6. Dialectical process
Most doctrinal treatises related to the sUtras that the tranquility should be attained first and insight afterward:
Mastery of the preceding principle results
In the realization of the succeeding principles.
The former is inferior and coarse,
The latter superior and subtle.
Knowing that insight arises from tranquility
And clears the defilements of the mind,
One should first achieve tranquility.
There is a reason for combining tranquility and insight. Without tranquility, the mind stirs, like water, and cannot settle in tranquil absorption. Such a mind cannot attain a true understanding of its inherent purity. Insight devoid of tranquility is unstable like a butter lamp in the wind, and as such, it cannot produce a clear perception of original awareness. Hence the need for combining insight with tranquility.
At the same time, however much one meditates upon tranquility, without Insight, this merely and temporarily neutralizes the mind’s distortion but cannot eliminate it. Besides, such meditation cannot uproot hidden psychic defilements, nor can it liberate one from the harm arising of rounds of birth, decay, disease, and death. The Sandhinirmochana sutra confirms:
Concentration merely suppresses the mind’s distortion; wisdom destroys hidden root distortion.
Tranquility brings about concentration undistracted from the mental image, while insight brings about the realization of Thatness, rendering the mind like a mountain unmoved by wrong views. Hence the need for both tranquility and insight. One may wonder about the means of unifying the two. There exist methods of combining the two at every meditational stage prior to the ninth. Concerning the union of the final tranquility and insight at the ninth stage, when one has achieved perfect quiescent absorption through the elimination of dullness and sensual incitement, one strives toward the insight that differentiates all aspects of reality. One is then drawn naturally into a state of insight where there is no need for exertion, for one has achieved effortlessness, which is the mark of the ninth stage. This pure and perfect insight merges with a tranquil mind, achieving unification, and thus tranquility and insight become non-dual.
It is generally held that non-conceptualization is a mental image in the meditation of tranquility, whereas conceptualization is a mental image in the meditation of insight. Based on this, some meditators even think that in tranquility one does not contemplate anything, whereas in insight one engages in thoughts only. This assertion is not correct. Were it so, it would rule out the possibility of tranquil meditation on any creative images such as visualized forms. Why? Because one must then necessarily accept the fact that when engaged in tranquil meditation on the visualized form of a buddha or a deity, one is neither visualizing nor analyzing it. And because they claim that during the meditation on tranquility one neither contemplates nor analyzes anything, this rules out the possibility of a union between tranquility and insight, since, as they maintain, one is non-conceptual and the other is conceptual. According to this position, compatibility between conceptual and non-conceptual meditation is not possible. Were it so, it would be held up to ridicule by logicians. If they say that an image merely appears to the perceiving mind but is not discriminative thought, the appearance will be meaningless unless it is designated by discriminative thought. Whatever appears does so because every mental image including visualization is said to be a result of such designation.
The assertion that all insights are conceptual is also incorrect because the Bhavanakrama makes mention of insight without mental activity. Also, non-conceptual awareness is reality perceived through insight, which is perfect insight!
Furthermore, their position would deny the possibility of tranquility endowed with differentiating wisdom, as they hold that tranquility accompanied by discriminative thought is not possible. For them, tranquility must necessarily be completely non-conceptual. Also, this assertion contradicts the fact that tranquility is comprised of four kinds of mental activity. According to their view, one would not exercise mindfulness and vigilance when meditating upon tranquility, as the mind in tranquility does not engage itself in mental activity.
One might ask, why are the mental images of tranquility and insight, as referred to above, prescribed? So far, reference has been made to them in general terms only. However, even in particular cases, such as visualization of forms of a meditational deity, there are two aspects:
1. Tranquility, in which the mind lucidly visualizes such a sacred image.
2. Insight, in which the mind analyzes the intrinsic reality of that mental image.
Similarly, tranquility is a state of mental focus on a particular visualized mental image without thought of anything else. Insight is that which examines the nature of such tranquility while being definitely aware of the reality of that state and the discerning thought. Consequently, the two blend inseparably into one essential reality with two aspects.
So what are the results of these two? Purity of mind is said to be the result of tranquility and perfection of wisdom that of insight. Purity of mind refers to the elimination of distorted thought patterns and perfection of wisdom to the purification of the sediment of delusion. Furthermore, tranquility is said to prevent one from clinging excessively to the sensory pleasures of this life; it brings forth the flowering of super-knowledge and meditational absorption in their diverse forms. It will also cause rebirth in a celestial form, free from desire. Insight, being an awareness of the intrinsic nature of phenomena, is said to produce peace and happiness for the present and bring about liberation from the three planes of existence. The ultimate result of tranquility and insight is the attainment of full enlightenment.
There are five conditions in each meditation on tranquility and insight. These are cause, function, obstacle, veil, and the perfect path.
1. Cause
The cause for tranquility is a purity of the discipline.
The cause for insight is wisdom born of hearing and examining dharma or the nature of phenomena.
2. Function
The function of tranquility is to liberate seekers from the bondage o a dualistic mark.
The function of insight is to liberate them from psycho-physical tendencies.
3. Obstacle
The obstacle to tranquility is the concern for one’s body and possessions.
The obstacle to insight is a lack of appreciation for the words of the Awakened ones.
Dwelling in crowds and discontentment with meager provisions are obstacles to both.
4. Veil
The veil of tranquility comprises passions, resentment, and skepticism.
The veil of drowsiness and lethargy obscures insight.
Both can be clouded by the urge for sensual indulgence.
5. The Perfect Path
The perfect path to both consists of complete eradication of lethargy, drowsiness, passion, and resentment.