- I. Enlightenment in the Abrahamic Religions (Judaism, Christianity, Islam)
- II. Enlightenment in Hinduism (Including Various Sects Developed from Vedic Philosophy)
- III. Mahayana Buddhism
- IV. Enlightenment according to the views of some contemporary masters
- V. Some current popular views on enlightenment
- VI. Enlightenment according to the teachings of Gautama Buddha
- 1. Liberation from all the inherent sufferings of life.
- 2. End the process of rebirth (fruit of no birth)
- It is important to note that achieving meditation (samatha) alone does not constitute complete enlightenment.
- Nibbāna
- These are some statements from the scriptures when explaining Nibbāna:
- The path to enlightenment in early Buddhism:
- The Path of the Mind When Enlightened
- Summary
I. Enlightenment in the Abrahamic Religions (Judaism, Christianity, Islam)
Unlike religions originating from India, monotheistic religions stemming from Abraham—Judaism, Christianity, and Islam—do not have a concept of a path to self-enlightenment. In the Bible, there is no word equivalent to ‘enlightenment’ or ‘liberation’ (release, emancipation) [1]. A person who becomes a saint is someone who, thanks to blessings from God, is called the ‘Blessed One’ in English. With this blessing, saints can receive communication from God through ‘revelation.’ For example, Christ had revelations in the desert, and Muhammad received revelations on Mount Hira, not Mount Sinai.
These monotheistic religions are based on faith and do not have the concept of ‘self-enlightenment’ but rather the concept of ‘being blessed’ by God. However, historically, there have been instances of Catholic Carmelites who engaged in solitary confinement and self-denial as a practice, later describing experiences akin to meditation. For instance, Saint John of the Cross describes his experience in ‘The Ascent of Mount Carmel.’ Similarly, Saint Teresa of Ávila described her mystical experiences, which some liken to a Kundalini awakening.
According to Christian scriptures, Jesus’s spiritual awakening began when he was baptized and blessed by John the Baptist in the Jordan River. This suggests that spiritual enlightenment in Christianity requires baptism and blessing within a tradition. The Abrahamic religions do not advocate practicing to achieve a liberating goal but rather maintaining faith to reach heaven. The aspiration of the followers of these religions is to ascend to heaven after death, which is envisioned as a realm of immortality and bliss. In mosques, artistic depictions of heaven (jannah) on the walls illustrate scenes of joy and happiness, echoing the concept of heavenly realms found in the worldview of Buddhism.
II. Enlightenment in Hinduism (Including Various Sects Developed from Vedic Philosophy)
Hinduism, encompassing a multitude of religions and sects, perceives enlightenment as union with Brahman or communion with the divine. This state is achieved through practices such as meditation, yoga, and the power of faith. According to Vedantic philosophy, enlightenment liberates the individual soul (Atman) from its earthly confines, allowing it to merge with the infinite and transcendent reality, Brahman. Ultimately, this leads to ‘becoming one’ with the Supreme Self (Brahman). Renowned Indian figures like Vivekananda, Krishnamurti, Osho, and Thakar Singh have often spoken about this divine union. The essence of enlightenment in Hinduism is captured by the phrases ‘One is all, and all is one,’ signifying the unity with the divine. Contrary to the assertion that no Hindu has achieved union with Brahman, it is a core belief in Hinduism that enlightened beings have realized this state. The goal of union with Brahman is a central tenet, not merely an ideal. While it’s true that many Hindu sects focus on devotion to specific deities such as Brahma, Vishnu, Shiva, Saraswati, and Lakshmi, these practices are part of the broader Hindu framework that ultimately leads to Brahman.
The Vedanta tradition [3] frequently discusses the role of grace and the guru’s blessings in the journey towards enlightenment. Vedanta underscores the importance of a living teacher. In the Sant Mat tradition, which is related to Sikhism, the Guru is thought to impart spiritual initiation and guidance to the disciples[4].
A significant number of Vietnamese individuals have embraced the practices of Brahmanical sects, mistaking them for Buddhist traditions. For instance, a guru from the Sant Mat tradition, Ching Hai, claims to be a Buddha. She employs familiar Buddhist terminology and concepts in her teachings, leading some to believe these are the doctrines once taught by the Buddha. However, this approach conflates the concepts of ‘revelation’ and ‘enlightenment.’ When she speaks of ‘immediate revelation, liberation in this life,’ it does not imply instant enlightenment. Followers are cautioned that after revelation, they must persist in their practice to attain true enlightenment. This rhetoric may resemble the gradual approach to enlightenment found in Chinese Zen Buddhism, which emphasizes ‘slow enlightenment’ followed by continuous ‘contemplative practice.’ Within the Sant Mat tradition, experiencing light during meditation is deemed a sign of success, as they equate light with the essence of the universe and ‘Buddha nature.’
– Osho, a famous contemporary guru who once declared that he does not belong to any school, also defines enlightenment by “inner” light. The following excerpt is from the work “Osho’s Autobiography:”
“Enlightenment is the transformation into light, the essence of your being becoming luminous.
Physicists have posited that if anything moves at the speed of light, it transcends its physical form and becomes light itself. This is due to the immense velocity creating a metaphorical ‘fire’ that consumes the material aspect, leaving only the ethereal. Similarly, enlightenment can be likened to an internal illumination, a radiant explosion within.
I have encountered numerous mystics who describe enlightenment as the inner radiance of a thousand suns. This vivid imagery transcends language barriers, resonating with diverse cultures and ethnicities across the globe. (Transm22)
Enlightenment is the experience of a mind unclouded by delusions, emotions, and feelings. It is akin to an internal cataclysm, a profound explosion of clarity. Your entire being is suffused with a light that is uncaused and without origin. Once this illumination occurs, it endures ceaselessly, illuminating your existence at every moment, even in slumber. This light perpetually shines within. Following this transformative event, your perception of all things is fundamentally altered. With enlightenment, the mind’s incessant questioning ceases, leaving a tranquil clarity… “(Last113) [5]
Your pursuit of enlightenment, swift and direct as an arrow, ignites this inner flame, this burst of brilliance. In the realm of enlightenment, individuality dissolves; there is no ‘one’ who is enlightened—there is only the state of enlightenment. It is as if the fierce glow of the sun has ignited the core of your being (Upan41)
Both Osho and the gurus of the Sant Mat tradition emphasize the experience of light as an indicator of enlightenment. Ching Hai, a prominent figure in the Sant Mat tradition, refers to this luminous experience as ‘Buddha nature.’ Indeed, the encounter with inner light is often regarded as a hallmark of enlightenment within the meditation practices of Hindu traditions.
- For Buddhism, light is recognized during the practice of Concentration and Wisdom but it is not a sign of enlightenment. Buddhism has a very profound understanding of the nature of inner light. In the Anguttara Sutta, the Buddha described aura and light and only related “light” to “wisdom” (not yet complete enlightenment):
“-Monks, there are four types of radiance. What are these four? There is the radiance of the moon, the radiance of the sun, the radiance of fire, and the radiance of wisdom (paññābhā).
-Monks, there are four luminous manifestations. What are these four? The luminous glow of the moon, the bright shine of the sun, the vibrant blaze of fire, and the clear light of wisdom (paññā pabhā).
-Monks, there are four kinds of light. What are these four? The gentle light of the moon, the warm light of the sun, the dynamic light of fire, and the insightful light of wisdom (paññā-āloko).
-Monks, there are four expressions of brilliance. What are these four? The calming brilliance of the moon, the invigorating brilliance of the sun, the purifying brilliance of fire, and the transcendent brilliance of wisdom (paññā-obhāso).
-Monks, there are four manifestations of brilliance. What are these four? The soothing brilliance of the moon, the radiant brilliance of the sun, the fervent brilliance of fire, and the profound brilliance of wisdom (paññā-pajjoto).”[6]
Upon delivering the first teaching, the Buddha spoke of the illumination he experienced during his enlightenment:
‘…Thus, monks, concerning teachings (Dhamma) never heard before, vision (cakkhu) arose in me, knowledge (ñāṇa) arose in me, insight (paññā) arose in me, and light (āloka) arose within me.’
The practice of mundane Vipassana generates a powerful ‘light of insight’ (vipassanā-obhāsa), but the practice of supramundane Vipassana gives rise to a light that is extraordinarily potent, akin to the Enlightened One’s Light of Enlightenment. This light radiates across countless worlds.
How does this light emerge? It originates when the mind achieves profound concentration and unites with Wisdom (paññā). Such a focused mind gives birth to a series of intensely luminous mental formations (cittaja-rūpa). With this light, practitioners can delve into the ultimate truth (paramattha-sacca) and perceive reality as it truly is. This is comparable to entering a dark room where light is necessary to see everything clearly. [7]
“Clearly, the two perceptions differ significantly. If the light in nature is considered as San Mat’s wing, then in Buddhism, it is merely a tool for practice. For many, experiencing this light during meditation brings great joy. However, if one aims for heavenly concentration, it requires an effort to still the wandering mind. Thus, encountering unusual sounds or visions can sometimes indicate a lapse in achieving divine concentration. When such experiences occur naturally, they can cause the physiological system, including the nervous system, to become confused, potentially leading the mind into ‘hallucinatory’ states.[8]
Brahmanical meditations are said to generate a type of wisdom known as the ‘wisdom of Concentration’ (jhāna ñāṇa). This wisdom, derived from ‘Brahmin’ Concentration, is believed to assist in reaching the heavenly realms within the three worlds: the Desire Realm, the Form Realm, and the Formless Realm. However, the wisdom gained from these meditations is not considered capable of leading to the realization of Nibbāna, which means it does not facilitate the cessation of the cycle of birth and death.
III. Mahayana Buddhism
Just over two hundred years after the Buddha’s passing, Buddhism experienced a division and transformation. Indian philosophers reinterpreted the teachings of Buddhism, aligning them more closely with the core principles of the Vedic philosophical system. This led to the emergence of Mahayana Buddhism, which scholars subsequently referred to as ‘developed Buddhism’.
Developed Buddhism, or Mahayana, places emphasis on the ontological aspects, teaching that the essence of the Buddha and the enlightened mind is characterized by Emptiness (Sunyata), True Suchness, and Tathagatagarbha, also known as Buddha-nature, among other concepts. The Tathagatagarbha Sutra, one of the earliest Mahayana sutras, emerged around 200 AD. Furthermore, Mahayana philosophy introduced additional sutras with a variety of theories and concepts, including the Three Bodies of Buddha, the Bodhisattva Path, Madhyamaka philosophy, the Five Wisdoms, and the Eight Consciousnesses. According to contemporary Mahayana teachings, the Buddha’s instructions focus not on ‘Suffering’ but rather on Impermanence, Selflessness, and Nirvana—collectively known as the ‘three dhamma seals’ of Mahayana Buddhism. The interpretation of ‘Suffering’ (dukkha) found in the Pali scriptures is considered by some within Mahayana to be a misapprehension by Theravada Buddhism, attributed to the loss of certain texts [9].Along with introducing new concepts, Buddhism has developed and delineated various paths of practice, as will be presented in the subsequent sections.
In contemporary Vietnam, Mahayana Buddhism is primarily represented by three main sects: Pure Land Buddhism, Zen Buddhism, and Esoteric Buddhism (Vajrayana).
Enlightenment in Pure Land Buddhism
As it evolved, the developing sects of Buddhism modified the original goal of enlightenment. This shift included goals such as the ability to be reborn in Amitabha Buddha’s blissful realm. The rationale for this significant change is understood to be Pure Land Buddhism’s desire to align with the consciousness level of the majority. To broaden the appeal of the sect, some monks encouraged believers with the mantra: ‘Recite the Buddha’s name to become a Buddha!’ Additionally, there are anecdotes of practitioners who recited the Buddha’s name and, upon passing, left behind sacred relics.
The question ‘What is Enlightenment?’ is not typically posed within Pure Land Buddhism. For adherents, enlightenment is synonymous with the practice of reciting the Buddha’s name. This is because, from its foundational scriptures, Pure Land Buddhism does not explicitly pursue enlightenment as a means to liberation.
Enlightenment from the Perspective of Chinese Zen Buddhism
With the advent of Chinese Zen Buddhism, there emerged a belief in a technique or art that could purportedly transform ordinary individuals into saints instantaneously. This belief is rooted in the view that Emptiness (Tathagatagarbha, True Suchness, Buddha-nature, etc.) is the innate nature of all humans. Some Zen masters advocate that a single realization of Emptiness can lead a person to Enlightenment, allowing them to become a Buddha in a sudden and profound transformation. Suzuki, a renowned Zen scholar, elaborates on this concept in his book ‘Zen Treatises’ as follows:
“…So, what constitutes the essence of Enlightenment? Is it possible to articulate it in a manner that is comprehensible, allowing intellectuals to contemplate and reflect upon it? Enlightenment transcends the Four Noble Truths, the Twelve Causes and Conditions, and even the Eightfold Path. The profound insight that dawned upon the Buddha’s mind was not akin to a rational thought that could be readily deciphered.”
“What does this imply? Indeed, the attainment of Arhat status is not merely the result of specialized study; rather, it is an event that occurs abruptly, in an instant, after many years of devoted practice. The preparatory phase may span numerous years, yet the breakthrough can happen suddenly, leading individuals to become Arhats, Bodhisattvas, or even Buddhas. It’s conceivable that the essence of Enlightenment is profoundly simple, yet its impact is immensely profound. To put it in terms of entertainment, it must transcend all barriers within the realms of cognition and language. From a psychoanalytical perspective, it represents a complete reformation of human self-respect.”
“…And then, Enlightenment grasps them suddenly, in a wholly unforeseen and clandestine manner. In that moment, all is reconciled; they attain the state of Arhats, or in some cases, even Buddhas.”[10]
The concept of enlightenment and the path to enlightenment in Chinese Zen Buddhism are distinct from the original teachings of the Buddha. They differ in both the method of practice and the understanding of enlightenment itself. As Chinese Zen Buddhism evolved, it ceased to be a singular tradition and branched into various sects, each with its own approach to practice. Below is a concise overview of a notable perspective on practice within Chinese Zen Buddhism:
Some schools of Chinese Zen Buddhism continue to uphold the tradition of meditation. These schools engage in meditation practices such as the ‘Six Miraculous Dhamma Doors’ taught by the esteemed master Tri Khai, or methods derived from the ‘Buffalo Paintings.'[11] It should be noted that the techniques and criteria for achieving meditative states through the Six Miraculous Dhama Doors or the Buffalo Paintings are not found in the original Buddhist scriptures. Furthermore, enlightenment as pursued through these practices does not align with the path leading to the four noble attainments described in the Buddha’s teachings.
There exists a school within Chinese Zen Buddhism that underscores the limitations of spoken and written language, viewing it as a ‘constrained’ formal construct that fails to adequately express the true essence of what individuals seek to communicate, particularly in the realm of philosophical or mystical ideas. This perspective gave rise to the Chinese Zen adage ‘not dependent on words.’ Consequently, these schools critiqued traditional meditation practices and introduced unique methods known as Koans and Hua Tou, based on the following rationale:
People perceive the external world through the internal process of thought. This is a continuous stream of thoughts within the mind. These thoughts are articulated in the same language as external communication. In essence, they are silent words (monologue style) that persist ceaselessly in the human mind (inner speech or verbalization). When an external object is encountered, the mind forms a perception, accompanied by judgments facilitated by this internal language. Whether it’s spoken language or internal thoughts, individuals inevitably utilize linguistic concepts, which are incapable of conveying the complete truth. Both spoken language and silent words (used for thinking or perception) within the mind can obstruct and distort the true understanding of reality. Chinese Zen Buddhism refers to this phenomenon of comprehension through linguistic thought as ‘Being Born.’ When linguistic thought is silenced within the mind, a true KNOWING emerges. This ‘as-it-is’ knowing, free from the confines of words, is believed to be the realization of Enlightened Nature. Chinese Zen Buddhism also holds that this Enlightened Nature corresponds to the ‘Unborn’ mentioned in Buddhist scriptures.
Upon realizing the state of Non-birth, which equates to Enlightenment, Zen Buddhism refers to it as ‘Seeing Nature.’ In the nascent phase of Zen Buddhism’s history, Chinese Zen practitioners enthusiastically proclaimed that enlightenment—perceived as ‘non-birth’—was the attainment of the fruit of non-birth, signifying Buddhahood. However, even then, some monks regarded the notion of instantaneously becoming a Buddha as ‘baseless’ and ‘overly simplistic.’ Consequently, after persistent critique of the ‘instant’ Buddhahood concept, Chinese Zen Buddhism gradually adopted a more measured approach, encapsulated by the maxim ‘Gradual Enlightenment, Gradual Cultivation.’ This implies that following an ‘instant’ enlightenment experience, Zen practitioners must engage in prolonged practice to achieve ‘great enlightenment,’ which is considered on par with, or surpassing, Arhatship. The specific practices and methods to be employed post-sudden enlightenment towards achieving complete enlightenment remain somewhat ambiguous within Chinese Zen Buddhism.
Chinese Zen masters have developed a variety of meditation techniques, some of which are quite unconventional, such as yelling, screaming, punching, and kicking. For instance, Zen Master Duc Son is known for such practices. It is possible that these Chinese Zen masters believed that such intense actions could disrupt the flow of internal dialogue within meditators. However, the original Buddhist scriptures indicate that early Buddhism addressed this issue in a more straightforward manner thousands of years ago. This was achieved through the practice of Mindfulness, which focuses on the body, feelings, mind, and dhamas, collectively known as the Four Foundations of Mindfulness. At one point, it was believed that through techniques like Gong’an (Koan) practice, Hua Tou, and physical actions such as punching, kicking, and shouting, meditative states could be attained. Some even thought that simple occurrences, like observing a falling leaf or hearing the sound of shattering pottery, could lead to instant enlightenment. Chinese monks were said to have experienced such immediate awakenings. This concept is often described as ‘a direct leap into enlightenment.’ However, the true nature and depth of what this ‘enlightenment’ entails are seldom thoroughly explored.
Enlightenment from the perspective of Buddhist Tantra
Tantric Buddhism, also known as Vajrayana, emerged in India approximately a thousand years after the Buddha’s passing. Unlike Zen Buddhism, which some view as having declined, Tantric Buddhism is currently experiencing robust growth with a multitude of diverse sects. It is a tradition of esoteric practice, encompassing numerous branches, each with its own unique techniques. Collectively, these techniques are believed to possess the capacity to guide practitioners toward a state referred to as ‘enlightenment.'[13].
The Dzogchen school of Tibetan Buddhism shares a concept of enlightenment that is very similar to that of Chinese Zen Buddhism. There is also a Tantric Buddhist tradition that incorporates Yoga—a discipline within Hinduism—employing techniques that focus on the chakras and the awakening of kundalini energy. It is evident that these traditions have adopted a path of practice and enlightenment that mirrors the Hindu framework, equating the state of ‘enlightenment’ with the realization of one’s inner energy essence and that of the universe.
When Esoteric Buddhism utilizes sexual energy as a means to achieve what is termed ‘enlightenment,’ it is considered a skillful method. However, this approach diverges significantly from traditional Buddhist teachings. This divergence is not limited to the methods of practice but extends to the very concept of Enlightenment itself. While sexuality may not inherently be deemed good or bad, focusing solely on realizing the energetic aspect of sexuality, without addressing the elimination of sexual desire, deviates from Buddhist philosophy. In Buddhism, sexuality (craving) is viewed as a defilement that must be purified.
Tantric Buddhism employs techniques that aim to align the body and mind of an unenlightened disciple with those of an enlightened teacher, or with the representation of a deity (yidam). Thus, it can be observed that the ‘enlightenment’ in Tantric practice is also predicated on the concept of ‘other powers,’ which refers to influences that originate externally.
The Vajrayana path of practice places significant emphasis on ‘other powers’ and ‘skillful means.’ In Vajrayana philosophy, practices such as mudras, mantras, talismans, mandalas, deities (yidam), and dakinis are referred to as ‘skillful means’ (Sanskrit: upāya kauśalya; Pali: upāya kosalla). These methods are markedly distinct from the ‘skillful means’ described in broader Buddhist teachings, which typically involve adapting the style of teaching to resonate with different audiences [13].
Vajrayana, also known as Esoteric Buddhism, often claims to be rooted in the secret teachings of Gautama Buddha. However, upon examining the original scriptures, there is no concrete evidence to support this claim. The Mahaparinirvana Sutra, which recounts the Buddha’s final teachings before his entry into Nirvana, emphasizes that his teachings were fully transparent, with nothing concealed. According to this sutra, the Buddha’s teachings were like an open hand, visible to all, without any esoteric elements reserved for a select few.
The three liberations that Vajrayana Buddhism advocates are:
- Emptiness as the door of liberation (zh. 空解脫門)
- Vajra as the door of liberation (zh. 金剛解脫門)
- Wisdom as the door of liberation (zh. 慧解脫門).”
It differs from the Three Doors of Liberation in Buddhism and does not equate to the Immovable Mind of Liberation, which is a state of complete liberation. Not all Vajrayana practices follow the path of the enlightened mind (also known as the four holy fruits or the four stages of sainthood). In the Lion’s Roar Sutra, the Buddha set his teachings apart from those of the Brahmans, asserting that any doctrine not leading to the four states of sainthood is not his teaching.
Tantric Buddhism enjoys a large following, partly because it is often perceived as a shortcut that can reduce the time required for practice. The legendary ‘secret’ aspect alone greatly stimulates the practitioner’s psychology, not to mention the allure of a ‘shortcut’ to bypass lengthy periods of practice. It must be emphasized that each practice method has its own intrinsic value. Each form of enlightenment carries its own unique content and purpose. Every practitioner has the right to choose their own path that resonates with them. If the practice path of Esoteric Buddhism can demonstrate that it leads to Nirvana, peace, selflessness, and the cessation of rebirth, then it indeed aligns with the principles of Buddhism.
IV. Enlightenment according to the views of some contemporary masters
Numerous contemporary masters have suggested a path to enlightenment that centers on ‘living in the present.’ They advocate this approach as a straightforward and accessible means to attain enlightenment. The essence of their teaching is to let go of the past, not be concerned with the future, but rather to concentrate on being fully aware and ‘alive’ in the present moment. By doing so, one may directly encounter the truth, culminating in the profound experience of enlightenment.
The question arises: Can ordinary people use their will (volonté) to forget the past, disregard the future, and live in the present? Is it feasible to rely solely on willpower in the practices we undertake? Or is there a necessity for an effective technique to actualize the state known as ‘living in the present’? Indeed, a method is required, and it must be applied successfully for one to ‘live in the present.’ Figures like Krishnamurti, Eckhart Tolle, Osho, and many contemporary thinkers have extolled the virtues of ‘living in the present,’ yet they have seldom provided specific and practical methods for achieving it.
The second issue that must be addressed is the duration of the state of ‘living in the present.’ How long does it last? How many minutes? Practitioners who have experienced ‘mindful awareness’ will understand this quite clearly. If the state of ‘living in the present’ is fleeting and cannot be sustained over a lifetime, then it must be acknowledged that it is an ineffective solution and offers no real benefit to those seeking peace in this life and aiming to avoid rebirth in future lives.
Those who have experienced the state of ‘living in the present’ recognize that it is not a permanent state of mind. Depending on individual capacity, ‘living in the present’ may last only from a few minutes to several hours. Subsequently, the mind reverts to its habitual state, often laden with mental clutter. Consequently, individuals continue to grapple with stress, dissatisfaction, or suffering (dukkha), coming to terms with the fact that they are not enlightened and have not attained liberation. Similarly, meditation typically spans only a few hours. Upon emerging from samadhi, one returns to the ordinary state of consciousness. According to the Buddha, meditation alone did not yield the state of complete enlightenment he sought; hence, historically, he pursued another method to attain profound enlightenment.
In Buddhism, the experience of ‘living in the present’ is a result of practicing right mindfulness. However, this experience is transient; mindfulness can dissipate rapidly at any moment. It serves merely as a method to aid meditation development. Even when deep meditation is attained, the concentrated experiences swiftly fade upon exiting the meditative state. Hindu teachers typically do not address the cessation of rebirth nor validate the possibility of its cessation. According to the Buddha’s teachings, if one’s practice does not target the cessation of rebirth, then the so-called ‘momentary enlightenment’ attained in this brief life holds limited value. Unlike Buddhism, all religions and sects within Hinduism do not regard the cessation of rebirth as the ultimate objective of liberation, perhaps deeming it an overly ambitious goal.
V. Some current popular views on enlightenment
In contemporary media, including books, newspapers, the internet, and social networks, there is abundant information that appears to draw connections between awakening or enlightenment and experiences such as:
- Out-of-body experiences, astral projection, or lucid dreaming, which are subjects of Western scientific research.
- The recognition of the body’s energetic nature and that of the surrounding environment, as often reported in cases of Kundalini awakening.
- Hallucinatory experiences induced by mushrooms and plants traditionally used in indigenous mystical rituals, with notable attention on a potent hallucinogen known as Ayahuasca.
• The effects of synthetic hallucinogenic substances like LSD and DMT (N,N-Dimethyltryptamine).
VI. Enlightenment according to the teachings of Gautama Buddha
Enlightenment can manifest in minds that are liberated (ceto-vimutti). Liberation of the mind is a profound mental experience, attained through various forms of divine concentration or contemplation. For instance, when one practices the meditation of ‘loving-kindness’ (mettā), the resulting state is the liberation of loving-kindness (mettā-ceto-vimutti). Similarly, when one meditates on ’emptiness’ (suññatā), the outcome is the liberation of emptiness (suññatā-ceto-vimutti). And when one engages in the ‘concentration of non-existence’ (ākiñcaññā), the result is the liberation of non-existence (ākiñcaññā-ceto-vimutti).
Throughout his teachings, the Buddha referred to many such Liberated States of Mind, as documented in the scriptures.
- The mind of liberation from neither suffering nor pleasure (adukkhamasukhā cetovimutti)
- Great mental liberation (mahaggatā cetovimutti)
- Liberation of loving-kindness (mettā-cetovimutti)
- Compassionate liberation (karuṇā-cetovimutti)
- Joyful liberation of mind (muditā-cetovimutti)
- Equanimous liberation of mind (upekkhā-cetovimutti)
- Infinite liberation of mind (appamāṇā cetovimutti), which is an abbreviation for the four immeasurable states
- Liberation of emptiness (suññatā-cetovimutti)
- Liberation of the perception of nothingness (ākiñcaññā-cetovimutti)
- Liberation of the perception of the signless (animittā-cetovimutti)
- Unshakable liberation of mind (akuppā cetovimutti)
And many other states of liberating minds.
In particular, the Three Liberations (Vimokkha) include:
- Formless Liberation (Animitta vimokkha)
- Desireless Liberation (Apanihita vimokkha)
- Emptiness Liberation (Suññata vimokkha)
These liberated states of mind arise from meditating on the Three Marks of Existence. These are the contemplation of impermanence (aniccānupassanā), the contemplation of suffering (dukkhānupassanā), and the contemplation of non-self (anattānupassanā). Thus, the Three Liberations are cultivated during the practice of Insight Meditation (vipassanā) on Impermanence, Suffering, and Non-Self.
Unshakable liberation of the mind (akuppā-cetovimutti) represents the manifestation of complete enlightenment in Buddhism. It signifies a state where the mind is free from all defilements and is no longer subject to disturbance or agitation.
Liberated Minds are understood as mental events that occur during the journey towards liberation.
If the cultivation of Liberated Minds is pursued in isolation, without the foundational work of eliminating defilements, then these states will not evolve into complete enlightenment as taught in the Dhama.
Conversely, if the cultivation of Liberated Minds is grounded in the eradication of defilements, they will ultimately mature into immovable minds. The ‘Unshakable Mind of Liberation’ represents the pinnacle among Liberated Minds, as it is free from greed, hatred, and delusion, signifying the absence of any seeds for rebirth.
This is the viewpoint of early Buddhism, as preached in many suttas such as: MN 43 Mahāvedallasutta, MN 127 Anuruddhasutta, and in the Saṃyutta Nikāya (SN), particularly in the section on the six sense bases, chapter VII, and the Godatta Sutta.
The two main elements of ‘complete’ enlightenment from the perspective of Theravada Buddhism are the development of wisdom (paññā) and the eradication of all defilements (kilesas).
1. Liberation from all the inherent sufferings of life.
The mind attains a state known as the ‘unshakable’ liberated mind (Pāli: akuppā cetovimutti), steadfast because it is free from the taints of greed, hatred, and delusion.
‘And, Brahman, the unshakable liberation of the mind is the essence of this holy life, the heartwood of the holy life, the ultimate purpose of the holy life…’ (Excerpt from MN 30 Mūlapariyāya Sutta – Translated by Thich Minh Chau)
2. End the process of rebirth (fruit of no birth)
The Buddha’s teachings assist individuals in avoiding the endless cycles of the fragile and short human life characterized by birth, aging, sickness, and death.
If one practices precepts, concentration, and wisdom in accordance with the Dhama, it is possible for ordinary people to attain enlightenment and become an Arhat. An Arhat is one whose mind is tranquil and unshaken, free from the remnants of greed, anger, and ignorance. With the absence of greed, anger, and delusion as the root causes, there is no longer rebirth in any realm. As depicted in the Nikaya sutras, after enlightenment, Arhats often declare: ‘Birth has ended, the holy life has been fulfilled, what needed to be done has been done,’ and so on.
For instance, in the MN 37 Sutta, the Minor Discourse on Doṇa Brāhmaṇa:
‘That individual, by living in contemplation of the nature of impermanence, detachment, cessation, and renunciation regarding those feelings, should not cling to anything in life. Without attachments, there are no afflictions. Without afflictions, one attains Nirvana. They realize: ‘Birth has ceased, the holy life has been realized, what needed to be done has been accomplished, there is no further coming back to this existence…’ (translated by Thich Minh Chau)
Additional characteristics of Enlightenment in early Buddhism include the following:
- Enlightenment, as presented in the Buddha’s authentic teachings, is attained solely through one’s own effort. This state of awakening is independent of the influence or power of others, the blessings of a teacher, or the need for a lineage or any ‘initiation’ process.
- Sects within the Brahmanical tradition or esoteric groups such as Sanmat hold the belief that a Teacher can transmit understanding and initiate enlightenment in disciples. Caution is advised because the term ‘enlightenment’ in this context does not signify complete enlightenment. Similarly, the Vedanta tradition maintains that successful practice is contingent upon the guidance of a living master.
- Buddhist history also acknowledges that Ananda, who was an attendant and half-brother to the Buddha, did not achieve Arahantship until after the Buddha’s passing. It is evident that the Buddha could not take on the karma of Ananda or anyone else, nor could he bestow blessings to expedite their enlightenment. In contrast, there are ‘masters’ outside of Buddhism who claim the ability to ‘carry karma’ and ‘eliminate karma’ for their disciples. However, the Buddha did not take on or eliminate karma for anyone!
- There is no element of mysticism in enlightenment. The stages of practice, as well as the mental processes upon reaching enlightenment, are meticulously described and explained (refer to the section on the mental process upon enlightenment).
- Early Buddhism offers Vipassana, a meditation technique designed to cultivate the ‘wisdom necessary for realizing enlightenment.’ In early Buddhism, WISDOM is the pivotal element that leads to enlightenment and liberation. Only liberation that stems from Wisdom (Paññā cetovimutti) can evolve into the ultimate Liberation, characterized by the absence of greed, anger, and ignorance, thereby eliminating the seeds of rebirth.
- Early Buddhism recognizes four stages of enlightenment (also known as the four stages of saintly wisdom). Each stage of enlightenment in Buddhism is defined by clear criteria for acknowledgment:
- The first stage of sainthood: Stream-Entry or Sotapanna (Sotāpanna), also known as a Stream-Enterer, is one who will be reborn no more than seven times.
2. The second stage of sainthood: Once-Return or Sakadagami (Sakadāgāmi), known as a Once-Returner, will be reborn in the Desire Realm only one more time.
3. The third level of sainthood: Non-Return or Anagami (Anāgāmi), the Non-Returner, will not return to the realms of desire.
4. The fourth level of sainthood is Arhatship, the state of one who has ended all afflictions and will not be reborn. In the Lion’s Roar Sutta, the Buddha proclaimed with the strength of a lion’s roar that only the four types of noble persons (four stages of sainthood) truly embody the Dhama he taught. ‘O monks, here alone is a Stream-Enterer; here alone is a Once-Returner; here alone is a Non-Returner; here alone is an Arhat. Other sects do not have such noble ones. Monks, you should indeed roar like a lion.’ (MN 11 – The Lesser Discourse on the Lion’s Roar, Majjhima Nikaya)
The process of Buddhist practice leading to Enlightenment is openly shared, not concealed [14] , with systematic guidance:
- Purifying the mind: Adhering to precepts and employing methods to remove mental impurities.
- Calming the mind: Practicing mindfulness and meditation to achieve mental tranquility.
- Developing Wisdom (ñāṇa): Cultivating all forms of wisdom that lead towards liberation, primarily through Vipassana meditation.
- Realizing Nibbāna: Ultimately perceiving Nibbāna as a unique state of consciousness, signifying Enlightenment and Liberation.
During the Buddha’s lifetime, Buddhism outlined a clear path consisting of Precepts, Concentration, and Wisdom for practice. The term ‘Path’ refers to a step-by-step practice program that guides practitioners in transforming an ordinary mind into one capable of attaining the stages of enlightenment (the fruits of the path) and ultimately, the enlightenment of Nirvana.
The levels of tranquility meditation in Buddhism are described in great detail, providing standards for practitioners to ascertain their current level of meditation. The stages of tranquility or insight meditation in early Buddhism are explicitly detailed, with standards and benchmarks for assessment that are recorded in the Nikayas. For instance, the first jhāna is a state of concentration characterized by five factors: applied thought, sustained thought, joy, happiness, and one-pointedness. These benchmarks are unique to Buddhism and are not found in other sects.
It is important to note that achieving meditation (samatha) alone does not constitute complete enlightenment.
Because the nature of enlightenment varies, the methods of cultivation and practice must also differ. In Brahmanical Hinduism, which encompasses many religious traditions, the highest form of enlightenment is equated with the ‘highest’ heavenly rebirth. A Brahmin monk adheres to absolute morality and practices meditation (samadhi). If successful in achieving deep concentration, the monk will ascend to the heaven that corresponds to the level of concentration attained. However, the Buddha mastered the eight levels of concentration known in Brahmanism but did not regard the supreme heaven as the ultimate Liberation. Unsatisfied with merely heavenly states and propelled by unwavering determination, he chose to pursue a distinctive method, leading to a profound realization beneath the Bodhi tree. This method is known as Insight Meditation or Vipassana. The ‘true dhamma’ of Buddhism encompasses all that the Buddha practiced during the 49 days under the Bodhi tree in Bodhgaya. The scriptures chronicle the evolution of the Buddha’s consciousness at the Bodhi tree as he attained enlightenment.
For example, the Saccaka Sutta describes how the Buddha engaged in Vipassana meditation after emerging from the fourth level of Samadhi (the four jhānas):
‘…With a mind that is calm, pure, clear, uncontaminated, free from afflictions, pliable, wieldy, steady, and utterly unshakable, I directed my mind towards the knowledge of the āsavas. I discerned as it actually is: “This is suffering,” I discerned as it actually is: “This is the origin of suffering,” I discerned as it actually is: “This is the cessation of suffering,” I discerned as it actually is: “This is the path leading to the cessation of suffering.” Similarly, I discerned as it actually is: “These are the āsavas,” I discerned as it actually is: “This is the origin of the āsavas,” I discerned as it actually is: “This is the cessation of the āsavas,” I discerned as it actually is: “This is the path leading to the cessation of the āsavas.” Through such knowledge and vision, my mind was liberated from the āsava of sensual desire, from the āsava of existence, and from the āsava of ignorance. With liberation, there came the knowledge: “It is liberated.” I understood: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” Indeed, Aggivessana, that was the third true knowledge attained by me in the last watch of the night; ignorance was destroyed, knowledge arose, darkness was destroyed, light arose—as happens in one who is heedful, ardent, and resolute. And, Aggivessana, I was joyful, but this joy did not dominate my mind…’
- The goal of Buddhism is to alleviate suffering and terminate the cycle of rebirth, rather than to discover the essence of the world. While certain sects experience light and sound during meditation and regard these phenomena as the fundamental nature of the body and the universe, interpreting them as the realization of ‘Buddha nature,’ this is not the Buddhist view. Other traditions believe that the activation of chakras or the arousal of energy centers (such as Kundalini), or the recognition of the energetic essence of oneself and the cosmos, constitutes enlightenment.
- Buddhism consistently focuses on purifying the mind and remains vigilant against delusions spawned by the imagination. While some sects may perceive visions of otherworldly domains or deities and consider these experiences as enlightenment, Buddhism does not equate such visions with true awakening.
- The practice of Buddhism follows a specific sequence and structure. Enlightenment unfolds progressively, from the foundational work of calming the mind through ethical precepts, altering one’s outlook on life and lifestyle, to developing mindfulness, engaging in meditation, and ultimately gaining insight. In Buddhism, enlightenment stems directly from WISDOM that arises from insight (Vipassana).
In the scriptures, there is no account of anyone achieving sudden enlightenment. Enlightenment occurs only after a sustained period of practice. While it is natural to desire a swift path to realization, and many seek shortcuts, it is important to recognize the challenges of practice as evidenced by the historical record of Buddhism. Everything comes at a cost. It is quite implausible to think that a person could suddenly or spontaneously attain profound enlightenment. If such an event were to occur, it would represent a form of enlightenment distinctly different from that which the Buddha attained beneath the Bodhi tree.
Nibbāna
In Buddhism, enlightenment is referred to as Nibbāna. Nibbāna is not a deity or creator; it is a state of mind liberated from all defilements, free from the influences of craving, anger, and ignorance. An individual who attains this pure state of mind achieves complete freedom, with no further cycles of rebirth, no aging, no illness, and no death. Nibbāna is not a state of annihilation or non-existence. It is likened to the extinguishing of a flame, which is not lost but transformed, arising from conditions and ceasing when conditions end.
Enlightened beings often describe their state as one of tranquility, stability, and imperturbability (akuppa cetovimutti), or as a state of ‘no rebirth.’ Following enlightenment, they frequently express: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.’
These are some statements from the scriptures when explaining Nibbāna:
‘Overcoming greed, overcoming anger, overcoming ignorance, monks, this is synonymous with the precepts of Nibbāna. It is also known as the eradication of defilements.’
‘The cessation of greed, the cessation of anger, the cessation of ignorance, monks, this is called the deathless. The Noble Eightfold Path is the path that leads to the deathless.’
(Samyutta Nikaya V).
Or:
‘O Bhikkhus! The Tathagata’s body still exists, but the causes for future birth have been severed. While this body persists, gods and humans are able to see it. When this body disintegrates at death, gods and humans will no longer see it.’
(Theragatha, Chapter I, Verse 46)
‘Monks, there is a realm here, devoid of earth, water, fire, and air; without the sphere of infinite space, infinite consciousness, nothingness, nor perception nor non-perception; without this world, without the next world; without sun and moon. Therefore, monks! I declare there is no coming, no going, no staying, no passing away, no rebirth. It is without a basis, without development, without movement. This, indeed, is the end of suffering.’
(Buddhist teachings, UD 80 – 381)
Or:
“Monks, there is an unconditioned reality that is not born, does not come into existence, is not created, and is not conditioned. Monks, if there were no such unconditioned reality—the unborn, unarisen, uncreated, unconditioned—then liberation from the conditioned world, from birth, existence, creation, and conditioning, would not be possible. But because there is an unconditioned reality—the unborn, unarisen, uncreated, unconditioned—it is indeed possible to realize liberation from being born, from coming into existence, from being created, and from being conditioned.”
“‘Whatever is dependent, is subject to change; what is independent, does not change. Without disturbance, there is peace; where there is peace, there is no partiality; without partiality, there is no coming and going; without coming and going, there is no death and rebirth; without death and rebirth, there is no suffering. Here, there is no next world, no intermediate state. This is the cessation of suffering.’
(Buddhist teachings, UD81 – 382)
Nibbāna is a unique concept. Indeed, with our ordinary minds, we cannot fully comprehend what Nibbāna is, as it is the domain of direct experience exclusive to fully enlightened beings. However, the process leading to enlightenment and the experience of Nibbāna can be thoroughly described.
The path to enlightenment in early Buddhism:
Buddhism, as guided by the Buddha, flourished for more than two hundred years. Currently, the oldest and most traditional branch of Buddhism that continues to be practiced is Theravāda (Thera means ‘elder’). Theravāda is regarded as the school closest to the original teachings of the Buddha, with the Vinaya, Suttas, Abhidhamma, and commentaries largely preserved. The Theravāda approach to achieving enlightenment is rooted in the Nikāya Suttas, the Analytical Path of Sāriputta, and Buddhaghosa’s Visuddhimagga. The Visuddhimagga is not merely a reflection of Buddhaghosa’s personal views; it is a comprehensive practice guide based on the Suttas and the Abhidhamma.
- The practitioner begins by purifying the body and mind through the practice of morality (sīla).
- Next, they engage in meditation (samādhi) to strengthen morality and pave the way for the development of insight (vipassanā).
- Enlightenment is pursued progressively across 16 stages of meditation, ranging from basic to advanced levels. Insight meditation is a technique for observing the world—both physical and mental—through the observation of the practitioner’s own body and mind. With the power of concentration, the practitioner vividly perceives each moment of consciousness arising, as well as the process of conditioned mental states emerging and then dissipating. This clear awareness and understanding of the mind’s processes lead to the arising of wisdom.
Through the initial eleven stages of wisdom, the practitioner begins to discern Nibbāna:
‘…Having cultivated these wisdoms, the practitioner persists in observing the arising and ceasing of each phenomenon, aspiring to liberation from them. Ultimately, they will perceive that all conditioned phenomena cease. The practitioner’s mind directly knows and sees Nibbāna, achieving complete awareness of the unconditioned Nibbāna as an object.
Upon perceiving Nibbāna, the practitioner experiences the remaining five wisdoms, concurrent with the emergence of the path consciousness (maggavīthi). The five wisdoms are:
- Knowledge of conformity or adaptation (Anulama ñāṇa)
- Knowledge of change of lineage (Gotrabhū ñāṇa)
- Knowledge of the path (Magga ñāṇa)
- Knowledge of fruition (Phala ñāṇa)
- Knowledge of reviewing (Paccavekkhana ñāṇa)
Thus, the practitioner has attained the correct understanding of the Four Noble Truths and has personally realized Nirvana. With this realization, the practitioner’s mind becomes purified and liberated from all erroneous views. If the practitioner persists in this path, it is conceivable that they may achieve Arahantship and enter into Non-Residual Nirvana… [16]
The complete path of Theravada practice is based on the Nikayas, the Abhidhamma, the Analytical Path, and the Purity Path (Visuddhimagga). At the moment of enlightenment, the enlightened individual will directly perceive the path of their own enlightened mind. Once ‘destined’ to acquire this knowledge, those ardently seeking enlightenment may be moved to tears upon discovering the clarity and profundity of the teachings imparted by the Buddha.
Gautama Buddha’s Buddhism is taught transparently, without concealment or esotericism. In contrast, mysticism and esoteric practices, as well as the emphasis on the role of a leader or others, are characteristics of Hinduism. Initiation is merely a technique that aids enlightenment within the three worlds. However, the technique of mind transmission is ineffectual in achieving the Supreme Enlightenment of Buddhism (referring to orthodox and original Buddhism). The essence of Buddhist enlightenment is the cultivation of wisdom, which leads to understanding and ultimately liberation. Enlightenment is not an ambiguous or mystical concept. The wisdom required for enlightenment is definable, quantifiable, and describable[17]. The sixteen types of wisdom in the practice of Vipassana constitute the foundational wisdoms. Only with the complete wisdom of enlightenment can one attain the path of enlightenment.
The Path of the Mind When Enlightened
The Abhidhamma, a treatise recognized by Theravada Buddhism within the Canon, has meticulously analyzed the human mind into consciousness (citta) and mental formations (citta vīthi). For an ordinary individual, the mind-door process (manodvāravīthi) functions in a specific manner. However, when one attains enlightenment, this mind-door process operates distinctly.
1. The "normal" mind-door process of all individuals (ordinary people) initiates and proceeds as follows:
- Mind “Vibrant life arises” (one moment)
- Mind “The cessation of life” (one moment)
- Mind “Mind-door adverting” (one moment)
- Mind “Bhavanga stream” (7 moments)
- Mind “Registration” (2 moments)
Finally, consciousness reverts to the stream of Bhavanga, also known as the life continuum. Including the Bhavanga, the mental process of an ordinary person’s consciousness in daily life consists of 12 mind moments.
Unlike the esoteric and mystical explanations of enlightenment found in all divine revelation religions, as well as in Brahmanical sects, Sāṃkhya, Chinese Zen Buddhism, etc., and even among some so-called ‘developmental’ Buddhists, enlightenment in early Buddhism is a transparent event. With the aid of meditation, a practitioner of Insight (Vipassanā) can clearly discern each of their minds (citta) and mental formations (citta vīthi), both before enlightenment and at the moment of enlightenment. This is not merely a theoretical construct. In the past, Arhats articulated their minds and mental formations through their experiences, which were then documented in the Abhidhamma. Currently, there are monks who are successfully practicing this method of insight. Upon enlightenment, practitioners can self-verify their enlightenment through an ‘enlightenment mind path’ comprising 11 mind moments.
2. The Mind-Door Process of the "Enlightened" Individual
With specific symbols as follows:
- For individuals with slow intelligence (Mandapañña):
Na – Da – Ma – Pa – U – Nu – Go – Magga – Phala – Phala – Bh –
- For individuals with sharp intelligence (Tikkhapañña):
Na – Da – Ma – U – Nu – Go – Magga – Phala – Phala – Phala – Bh –
Explanation of Symbols:
- Na = Bhavaṅga-calana – Vibrating life-continuum
- Da = Bhavaṅga-upaccheda – Arrested life-continuum
- Ma = Manodvārāvajjana – Mind-door adverting consciousness
- Pa = Parikamma – Preparation for the Path (magga)
- U = Upacāra – Proximity to the Path (magga)
- Nu = Anuloma – Conformity to what precedes and to what follows
- Go = Gotrabhū – Change-of-lineage
- Magga = Sotāpattimagga – The Path of stream-entry
- Phala = Sotāpattiphala – The Fruition of stream-entry
- Bh = Bhavaṅga – Life-continuum
Except for a few individuals whose Dhamma studies are not yet complete, they may not be able to recognize the mental states in the process of enlightenment (stream entry). A person who is well-versed in Dhama learning, with proper insight, will clearly discern the mental states in the process of enlightenment, perceive the moment of the mind’s lineage transformation, the moment of transforming ordinary individuals into saints.
Since the Buddha’s great enlightenment and the subsequent dissemination of His teachings, no other religion or sect has been able to articulate the ‘mind path’ of a person upon enlightenment. Buddhism provides a detailed account of the path to enlightenment, offering a clear, transparent, and definitive perspective on enlightenment, in contrast to the mystical ambiguity associated with enlightenment in other religions.
Summary
On the path of spiritual practice, practitioners must envision their destination. That is, we must ascertain the specific type of enlightenment and liberation we aspire to achieve. This entails finding a precise answer to the question, ‘What is Enlightenment?’ Throughout history, various forms of enlightenment have been proclaimed by masters, gurus, and teachers. The choice of enlightenment path is a personal decision for each individual. For those who revere the Buddha’s teachings, it is essential to understand the unique form of ‘enlightenment’ that is distinct to Buddhism. The realization of Enlightenment in Buddhism is not an obscure mystical experience. It is a process of practice that has been delineated with clarity and transparency. Those who are enlightened will live in this present life in a state of tranquility, serenity, and peace. Concurrently, they will be free from the cycles of rebirth and suffering.
Note:
[1] In English, the term ‘enlightenment’ may invoke associations with the philosophical movement known as the Enlightenment period in the mid-18th century. Similarly, the word ‘awakening’ has long held connotations of revival, rejuvenation, and the restoration of Western religious or cultural movements.
[2] See photos: https://bsphamdoan.wordpress.com/mot-so-hinh-anh-tai-lieu/tai-lieu-01/
[3] Vedanta is a school of Indian philosophy based on the Upanishads.
[4] The religion of Ching Hai (a branch of Sant Mat) uses the term ‘transmitting mind seal.’ Refer to Thanh Hai’s Sant Mat lineage at the provided link:http://santmat.livingcosmos.org/surat-shabd-yoga/ssy-navtree.html
[5] Excerpted from the work ‘Osho’s Autobiography,’ translated by Minh Nguyet, authored by OSHO.
[6] Anguttara Nikaya, chapter on halos (AN 11.139).
[7] Excerpted from ‘Knowing and Seeing,’ authored by Pa Auk Sayadaw.
[8] Refer to the provided link for more information:
http://bsphamdoan.wordpress.com/cac-bai-vi%E1%BA%BFt-cu/psychological-view-of-meditative-experiences/
and http://bsphamdoan.wordpress.com/cac-bai-vi%E1%BA%BFt-cu/th%E1%BB%83-nghi%E1%BB%87m-kundalini/
[9] ‘The Heart of the Buddha’ by Thich Nhat Hanh, Lesson 17: Three Dhama Seals.
Bài 17 Pháp ấn
[10] ‘Zen Essay,’ authored by Daisetz Teitaro Suzuki, translated by Trúc Thiên, Volume I, Discussion II, section: Meditation and Enlightenment.
[11] ‘The Ten Ox-Herding Pictures.’http://www.budsas.org/uni/u-tranh-chantrau/ix.htm
[12] Deshan Xuanjian (zh. déshān xuānjiàn 德山宣鑒, ja. tokusan senkan), 782-865, was a Chinese Zen master, one of the most prominent Zen masters of the Tang Dynasty. The Master had 9 disciples with the ability, of which two were Nham Dau Toan Hoat and Tuyet Phong Nghia Ton at the forefront. Dhama successor Long Dam Sung Tin belongs to the Thanh Nguyen Hanh Tu and Thach Dau Hi Thien lineages. The fate of the Master’s enlightenment is one of the most often repeated stories in Zen circles. The monk was famous for using a stick to educate (beat) Zen students, from which was born the noun Singing Bong, referring to the Master’s horizontal and vertical stick and Lam Te Nghia’s resounding scream (Singing). Huyen. (Wikipedia)
[13] Introduction to Vietnamese Tantra:
http://bsphamdoan.wordpress.com/cac-bai-vi%E1%BA%BFt-cu/gi%E1%BB%9Bi-thi%E1%BB%87u-m%E1%BA%ADt-tong-vi%E1%BB%87t-nam/
[14] DN 16 Mahaparinirvana Sutra: Recitation Chapter 2, Paragraph 25
‘…Hey, Ananda, what more do the monks expect from me? Ananda, I have taught the Dhama without distinction between exoteric and esoteric. For, Ananda, in regard to the Dhammas, the Tathagata has no ‘closed fist’ of a teacher who keeps some things back (withholds some esoteric teachings). (Great Parinirvana Sutra, Paragraph 25, translated into Vietnamese by Venerable Thich Minh Chau)
[15] ‘Destroying Snoring,’ Part II, authored by H.T. Buddharakkhita, translated by Bhikkhu Phap Thong.
[16] ‘Knowing and Seeing,’ section: Knowing and Seeing Nirvana, authored by Pa-Auk Tawya Sayadaw (U Acinna), interpreted by Bhikkhu Dhamma.
[17] For a more detailed analysis of the Wisdom to realize Enlightenment, refer to the article ‘Wisdom and Enlightenment’
Dr. Pham Doan
(Sai Gon 28/04/2013)
English translator: Brenna (Viên Châu)
