Buddhist meditation

Meditation and contemplation are preceded by preparatory practices.[2] As described in the Noble Eightfold Path, right view leads to leaving the household life and becoming a wandering monk. Sila, morality, comprises the rules for right conduct. Sense restraint and right effort, c.q. the four right efforts, are important preparatory practices. Sense restraint means controlling the response to sensual perceptions, not giving in to lust and aversion but simply noticing the objects of perception as they appear.[13] Right effort aims to prevent the arising of unwholesome states, and to generate wholesome states. By following these preparatory steps and practices, the mind becomes set, almost naturally, for the onset of dhyana.[14][15][note 6]

An important quality to be cultivated by a Buddhist meditator is mindfulness (sati). Mindfulness is a polyvalent term which refers to remembering, recollecting and "bearing in mind". It also relates to remembering the teachings of the Buddha and knowing how these teachings relate to one's experiences. The Buddhist texts mention different kinds of mindfulness practice.

The Pali Satipatthana Sutta and its parallels as well as numerous other early Buddhist texts enumerates four subjects (satipaṭṭhānas) on which mindfulness is established: the body (including the four elements, the parts of the body, and death); feelings (vedana); mind (citta); and phenomena or principles (dhammas), such as the five hindrances and the seven factors of enlightenment. Different early texts give different enumerations of these four mindfulness practices. Meditation on these subjects is said to develop insight.[16]

According to Bronkhorst, there were originally two kinds of mindfulness, "observations of the positions of the body" and the four satipaṭṭhānas, the "establishment of mindfulness," which constituted formal meditation.[17] Bhikkhu Sujato and Bronkhorst both argue that the mindfulness of the positions of the body (which is actually "clear comprehension") wasn't originally part of the four satipatthana formula, but was later added to it in some texts.[17]

Bronkhorst (1985) also argues that the earliest form of the satipaṭṭhāna sutta only contained the observation of the impure body parts under mindfulness of the body, and that mindfulness of dhammas was originally just the observation of the seven awakening factors.[18][note 7] Sujato's reconstruction similarly only retains the contemplation of the impure under mindfulness of the body, while including only the five hindrances and the seven awakening factors under mindfulness of dhammas.[19][note 8] According to Analayo, mindfulness of breathing was probably absent from the original scheme, noting that one can easily contemplate the body's decay taking an external object, that is, someone else's body, but not be externally mindfull of the breath, thst is, someone else's breath. [20]

According to Grzegorz Polak, the four upassanā have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four upassanā do not refer to four different foundations of which one should be aware, but are an alternate description of the jhanas, describing how the samskharas are tranquilized:[21]

• the six sense-bases which one needs to be aware of (kāyānupassanā);
• contemplation on vedanās, which arise with the contact between the senses and their objects (vedanānupassanā);
• the altered states of mind to which this practice leads (cittānupassanā);
• the development from the five hindrances to the seven factors of enlightenment (dhammānupassanā).

Illustration of mindfulness of death using corpses in a charnel ground, a subset of mindfulness of the body, the first satipatthana. From an early-20th-century manuscript found in Chaiya District, Surat Thani Province, Thailand.[22]

Anussati (Pāli; Sanskrit: Anusmriti) means "recollection," "contemplation," "remembrance," "meditation" and "mindfulness."[23] It refers to specific meditative or devotional practices, such as recollecting the sublime qualities of the Buddha or anapanasati (mindfulness of breathing), which lead to mental tranquillity and abiding joy. In various contexts, the Pali literature and Sanskrit Mahayana sutras emphasize and identify different enumerations of recollections.

Asubha bhavana is reflection on "the foul"/unattractiveness (Pāli: asubha). It includes two practices, namely cemetery contemplations, and Paṭikkūlamanasikāra, "reflections on repulsiveness". Patikulamanasikara is a Buddhist meditation whereby thirty-one parts of the body are contemplated in a variety of ways. In addition to developing sati (mindfulness) and samādhi (concentration, dhyana), this form of meditation is considered to be conducive to overcoming desire and lust.[24]

Anapanasati, mindfulness of breathing, is a core meditation practice in Theravada, Tiantai and Chan traditions of Buddhism as well as a part of many mindfulness programs. In both ancient and modern times, anapanasati by itself is likely the most widely used Buddhist method for contemplating bodily phenomena.[25]

The Ānāpānasati Sutta specifically concerns mindfulness of inhalation and exhalation, as a part of paying attention to one's body in quietude, and recommends the practice of anapanasati meditation as a means of cultivating the Seven Factors of Enlightenment: sati (mindfulness), dhamma vicaya (analysis), viriya (persistence), which leads to pīti (rapture), then to passaddhi (serenity), which in turn leads to samadhi (concentration) and then to upekkhā (equanimity). Finally, the Buddha taught that, with these factors developed in this progression, the practice of anapanasati would lead to release (Pali: vimutti; Sanskrit mokṣa) from dukkha (suffering), in which one realizes nibbana.

Many scholars of early Buddhism, such as Vetter, Bronkhorst and Anālayo, see the practice of jhāna (Sanskrit: dhyāna) as central to the meditation of Early Buddhism.[2][3][4] According to Bronkhorst, the oldest Buddhist meditation practice are the four dhyanas, which lead to the destruction of the asavas as well as the practice of mindfulness (sati).[7] According to Vetter, the practice of dhyana may have constituted the core liberating practice of early Buddhism, since in this state all "pleasure and pain" had waned.[2] According to Vetter,

[P]robably the word "immortality" (a-mata) was used by the Buddha for the first interpretation of this experience and not the term cessation of suffering that belongs to the four noble truths [...] the Buddha did not achieve the experience of salvation by discerning the four noble truths and/or other data. But his experience must have been of such a nature that it could bear the interpretation "achieving immortality".[26]

Alexander Wynne agrees that the Buddha taught a kind of meditation exemplified by the four dhyanas, but argues that the Buddha adopted these from the Brahmin teachers Āḷāra Kālāma and Uddaka Rāmaputta, though he did not interpret them in the same Vedic cosmological way and rejected their Vedic goal (union with Brahman). The Buddha, according to Wynne, radically transformed the practice of dhyana which he learned from these Brahmins which "consisted of the adaptation of the old yogic techniques to the practice of mindfulness and attainment of insight".[27] For Wynne, this idea that liberation required not just meditation but an act of insight, was radically different from the Brahminic meditation, "where it was thought that the yogin must be without any mental activity at all, ‘like a log of wood’."[28]

The Suttapitaka and the Agamas describe four rupa-jhanas. Rupa refers to the material realm, in a neutral stance, as different form the kama realm (lust, desire) and the arupa-realm (non-material realm).[29] While usually interpreted as describing a deepening concentration and one-pointedness, the jhānas can also be interpreted as describing a development from investigating body and mind and abandoning unwholesome states, to perfected equanimity and watchfulness.[5] The stock description of the jhānas, with traditional and alternative interpretations, is as follows:[5][note 9]

1. First jhāna:

   Separated (vivicceva) from desire for sensual pleasures, separated (vivicca) from [other] unwholesome states (akusalehi dhammehi, unwholesome dhammas[30]), a bhikkhu enters upon and abides in the first jhana, which is [mental] pīti ("rapture," "joy") and [bodily] sukha ("pleasure") "born of viveka (trad.: "seclusion"; altern. "discrimination" (of dhamma's)[31][note 10]), accompanied by vitarka-vicara (trad. initial and sustained attention to a meditative object; altern. initial inquiry and subsequent investigation[34][35][36] of dhammas (defilements[37] and wholesome thoughts[38][note 11]); also: "discursive thought"[note 12]).

2. Second jhāna:

   Again, with the stilling of vitarka-vicara, a bhikkhu enters upon and abides in the second jhana, which is [mental] pīti and [bodily] sukha "born of samadhi" (samadhi-ji; trad. born of "concentration"; altern. "knowing but non-discursive [...] awareness,"[46] "bringing the buried latencies or samskaras into full view"[47][note 13]), and has sampasadana ("stillness,"[49] "inner tranquility"[44][note 14]) and ekaggata (unification of mind,[49] awareness) without vitarka-vicara;

3. Third jhāna:

   With the fading away of pīti, a bhikkhu abides in upekkhā (equanimity," "affective detachment"[44][note 15]), sato (mindful) and [with] sampajañña ("fully knowing,"[50] "discerning awareness"[51]). [Still] experiencing sukha with the body, he enters upon and abides in the third jhana, on account of which the noble ones announce: 'abding in [bodily] pleasure, one is equanimous and mindful'.

4. Fourth jhāna:

   With the abandoning of [the desire for] sukha ("pleasure") and [aversion to] dukkha ("pain"[52][51]) and with the previous disappearance of [the inner movement between] somanassa ("gladness,"[53]) and domanassa ("discontent"[53]), a bhikkhu enters upon and abides in the fourth jhana, which is adukkham asukham ("neither-painfull-nor-pleasurable,"[52] "freedom from pleasure and pain"[54]) and has upekkhāsatipārisuddhi (complete purity of equanimity and mindfulness).[note 16]

According to Richard Gombrich, the sequence of the four rupa-jhanas describes two different cognitive states.[56][note 17][57] Alexander Wynne further explains that the dhyana-scheme is poorly understood.[58] According to Wynne, words expressing the inculcation of awareness, such as sati, sampajāno, and upekkhā, are mistranslated or understood as particular factors of meditative states,[58] whereas they refer to a particular way of perceiving the sense objects.[58][note 18][note 19] Polak notes that the qualities of the jhanas resemble the bojjhaṅgā, the seven factors of awakening]], arguing that both sets describe the same essential practice.[15] Polak further notes, elaborating on Vetter, that the onset of the first dhyana is described as a quite natural process, due to the preceding efforts to restrain the senses and the nurturing of wholesome states.[15][14]

Upekkhā, equanimity, which is perfected in the fourth dhyana, is one of the four Brahma-vihara. While the commentarial tradition downplayed the Brahma-viharas, Gombrich notes that the Buddhist usage of the brahma-vihāra, originally referred to an awakened state of mind, and a concrete attitude toward other beings which was equal to "living with Brahman" here and now. The later tradition took those descriptions too literally, linking them to cosmology and understanding them as "living with Brahman" by rebirth in the Brahma-world.[60] According to Gombrich, "the Buddha taught that kindness - what Christians tend to call love - was a way to salvation.[61]

In addition to the four rūpajhānas, there are also meditative attainments which were later called by the tradition the arūpajhānas, though the early texts do not use the term dhyana for them, calling them āyatana (dimension, sphere, base). They are:

• The Dimension of infinite space (Pali ākāsānañcāyatana, Skt. ākāśānantyāyatana),
• The Dimension of infinite consciousness (Pali viññāṇañcāyatana, Skt. vijñānānantyāyatana),
• The Dimension of infinite nothingness (Pali ākiñcaññāyatana, Skt. ākiṃcanyāyatana),
• The Dimension of neither perception nor non-perception (Pali nevasaññānāsaññāyatana, Skt. naivasaṃjñānāsaṃjñāyatana).
• Nirodha-samāpatti, also called saññā-vedayita-nirodha, 'extinction of feeling and perception'.

These formless jhanas may have been incorporated from non-Buddhist traditions.[3][62]

Various early sources mention the attainment of insight after having achieved jhana. In the Mahasaccaka Sutta, dhyana is followed by insight into the four noble truths. The mention of the four noble truths as constituting "liberating insight" is probably a later addition.[63][26][3][62] Discriminating insight into transiency as a separate path to liberation may be a later development,[64][65] under pressure of developments in Indian religious thinking, which saw "liberating insight" as essential to liberation.[66] This may also have been due to an over-literal interpretation by later scholastics of the terminology used by the Buddha,[67] and to the problems involved with the practice of dhyana, and the need to develop an easier method.[68].[63][26][3][62] Collett Cox and Damien Keown question the existence of a dichtomy between dhyana and insight, arguing that samadhi is a key aspect of the later Buddhist process of liberation, which cooperates with insight to remove the āsavas.[69][70]

Another important meditation in the early sources are the four Brahmavihāra (divine abodes) which are said to lead to cetovimutti, a “liberation of the mind”.[71] The four Brahmavihāra are:

1. Loving-kindness (Pāli: mettā, Sanskrit: maitrī) is active good will towards all;[72][73]
2. Compassion (Pāli and Sanskrit: karuṇā) results from metta, it is identifying the suffering of others as one's own;[72][73]
3. Empathetic joy (Pāli and Sanskrit: muditā): is the feeling of joy because others are happy, even if one did not contribute to it, it is a form of sympathetic joy;[72]
4. Equanimity (Pāli: upekkhā, Sanskrit: upekṣā): is even-mindedness and serenity, treating everyone impartially.[72][73]

According to Anālayo:

The effect of cultivating the brahmavihāras as a liberation of the mind finds illustration in a simile which describes a conch blower who is able to make himself heard in all directions. This illustrates how the brahmavihāras are to be developed as a boundless radiation in all directions, as a result of which they cannot be overruled by other more limited karma.[74]

The practice of the four divine abodes can be seen as a way to overcome ill-will and sensual desire and to train in the quality of deep concentration (samadhi).[75]

The Buddha is said to have identified two paramount mental qualities that arise from wholesome meditative practice:

• "serenity" or "tranquillity" (Pali: samatha; Sanskrit: samadhi) which steadies, composes, unifies and concentrates the mind;
• "insight" (Pali: vipassanā) which enables one to see, explore and discern "formations" (conditioned phenomena based on the five aggregates).[note 20]

The Buddha is said to have extolled serenity and insight as conduits for attaining Nibbana (Pali; Skt.: Nirvana), the unconditioned state as in the "Kimsuka Tree Sutta" (SN 35.245), where the Buddha provides an elaborate metaphor in which serenity and insight are "the swift pair of messengers" who deliver the message of Nibbana via the Noble Eightfold Path.[note 21]

In the Threefold training, samatha is part of samadhi, the eight limb of the threefold path, together with sati, mindfulness. According to Mahāsi Sayādaw, tranquility meditation can lead to the attainment of supernatural powers such as psychic powers and mind reading while insight meditation can lead to the realisation of nibbāna.[76]

In the Pali canon, the Buddha never mentions independent samatha and vipassana meditation practices; instead, samatha and vipassana are two qualities of mind, to be developed through meditation.[note 22] Nonetheless, according to the Theravada tradition some meditation practices (such as contemplation of a kasina object) favor the development of samatha, others are conducive to the development of vipassana (such as contemplation of the aggregates), while others (such as mindfulness of breathing) are classically used for developing both mental qualities.[77]

In the "Four Ways to Arahantship Sutta" (AN 4.170), Ven. Ananda reports that people attain arahantship using serenity and insight in one of three ways:

1. they develop serenity and then insight (Pali: samatha-pubbangamam vipassanam)
2. they develop insight and then serenity (Pali: vipassana-pubbangamam samatham)
3. they develop serenity and insight in tandem (Pali: samatha-vipassanam yuganaddham) as in, for instance, obtaining the first jhana, and then seeing in the associated aggregates the three marks of existence, before proceeding to the second jhana.[78]

While the Nikayas state that the pursuit of vipassana can precede the pursuit of samatha, according to the Burmese Vipassana movement vipassana be based upon the achievement of stabilizing "access concentration" (Pali: upacara samadhi). According to the Theravada tradition, through the meditative development of serenity, one is able to suppress obscuring hindrances; and, with the suppression of the hindrances, it is through the meditative development of insight that one gains liberating wisdom.[79]

The oldest material of the Theravāda tradition on meditation can be found in the Pali Nikayas, and in texts such as the Patisambhidamagga which provide commentary to meditation suttas like the Anapanasati sutta.

An early Theravāda meditation manual is the Vimuttimagga ('Path of Freedom', 1st or 2nd century).[80] The most influential presentation though, is that of the 5th-century Visuddhimagga ('Path of Purification') of Buddhaghoṣa, which seems to have been influenced by the earlier Vimuttimagga in his presentation.[81]

The Visuddhimagga's doctrine reflects Theravāda Abhidhamma scholasticism, which includes several innovations and interpretations not found in the earliest discourses (suttas) of the Buddha.[82][83] Buddhaghosa's Visuddhimagga includes non-canonical instructions on Theravada meditation, such as "ways of guarding the mental image (nimitta)," which point to later developments in Theravada meditation.[84]

The text is centered around kasina-meditation, a form of concentration-meditation in which the mind is focused on a (mental) object.[85] According to Thanissaro Bhikkhu, "[t]he text then tries to fit all other meditation methods into the mold of kasina practice, so that they too give rise to countersigns, but even by its own admission, breath meditation does not fit well into the mold."[85] In its emphasis on kasina-meditation, the Visuddhimagga departs from the Pali Canon, in which dhyana is the central meditative practice, indicating that what "jhana means in the commentaries is something quite different from what it means in the Canon."[85]

The Visuddhimagga describes forty meditation subjects, most being described in the early texts.[86] Buddhaghoṣa advises that, for the purpose of developing concentration and consciousness, a person should "apprehend from among the forty meditation subjects one that suits his own temperament" with the advice of a "good friend" (kalyāṇa-mittatā) who is knowledgeable in the different meditation subjects (Ch. III, § 28).[87] Buddhaghoṣa subsequently elaborates on the forty meditation subjects as follows (Ch. III, §104; Chs. IV–XI):[88]

• ten kasinas: earth, water, fire, air, blue, yellow, red, white, light, and "limited-space".
• ten kinds of foulness: "the bloated, the livid, the festering, the cut-up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm-infested, and a skeleton".
• ten recollections: Buddhānussati, the Dhamma, the Sangha, virtue, generosity, the virtues of deities, death (see the Upajjhatthana Sutta), the body, the breath (see anapanasati), and peace (see Nibbana).
• four divine abodes: mettā, karuṇā, mudita, and upekkha.
• four immaterial states: boundless space, boundless perception, nothingness, and neither perception nor non-perception.
• one perception (of "repulsiveness in nutriment")
• one "defining" (that is, the four elements)

When one overlays Buddhaghosa's 40 meditative subjects for the development of concentration with the Buddha's foundations of mindfulness, three practices are found to be in common: breath meditation, foulness meditation (which is similar to the Sattipatthana Sutta's cemetery contemplations, and to contemplation of bodily repulsiveness), and contemplation of the four elements. According to Pali commentaries, breath meditation can lead one to the equanimous fourth jhanic absorption. Contemplation of foulness can lead to the attainment of the first jhana, and contemplation of the four elements culminates in pre-jhana access concentration.[89]

The role of samatha in Buddhist practice, and the exact meaning of samatha, are points of contention and investigation in contemporary Theravada and western vipassanan. Burmese vipassana teachers have tended to disregard samatha as unnecessary, while Thai teachers see samatha and vipassana as intertwined.

The exact meaning of samatha is also not clear, and westerners have started to question the receive wisdom on this.[15][5] While samatha is usually equated with the jhanas in the commentarial tradition, scholars and practitioners have pointed out that jhana is more than a narrowing of the focus of the mind. While the second jhana may be characterized by samadhi-ji, "born of concentration," the first jhana sets in quite naturally as a result of sense-restraint,[14][15] while the third and fourth jhana are characterized by mindfulness and equanimity.[3][62][15] Sati, sense-restraint and mindfulness are necessary preceding practices, while insight may mark the point where one enters the "stream" of development which results in vimukti, release.[90]

According to Anālayo, the jhanas are crucial meditative states which lead to the abandonment of hindrances such as lust and aversion; however, they are not sufficient for the attainment of liberating insight. Some early texts also warn meditators against becoming attached to them, and therefore forgetting the need for the further practice of insight.[91] According to Anālayo, "either one undertakes such insight contemplation while still being in the attainment, or else one does so retrospectively, after having emerged from the absorption itself but while still being in a mental condition close to it in concentrative depth."[92]

The position that insight can be practiced from within jhana, according to the early texts, is endorsed by Gunaratna, Crangle and Shankaman.[93][94][95] Anālayo meanwhile argues, that the evidence from the early texts suggest that "contemplation of the impermanent nature of the mental constituents of an absorption takes place before or on emerging from the attainment".[96]

Arbel has argued that insight precedes the practice of jhana.[5]

Particularly influential from the twentieth century onward has been the Burmese Vipassana movement, especially the "New Burmese Method" or "Vipassanā School" approach to samatha and vipassanā developed by Mingun Sayadaw and U Nārada and popularized by Mahasi Sayadaw. Here samatha is considered an optional but not necessary component of the practice—vipassanā is possible without it. Another Burmese method popularized in the west, notably that of Pa-Auk sayadaw Bhaddanta Āciṇṇa, uphold the emphasis on samatha explicit in the commentarial tradition of the Visuddhimagga. Other Burmese traditions, derived from Ledi Sayadaw via Sayagyi U Ba Khin and popularized in the west by Mother Sayamagyi and S. N. Goenka, takes a similar approach. These Burmese traditions have been influential on Western Theravada-oriented teachers, notably Joseph Goldstein, Sharon Salzberg and Jack Kornfield.

There are also other less well known Burmese meditation methods, such as the system developed by U Vimala, which focuses on knowledge of dependent origination and cittanupassana (mindfulness of the mind).[97] Likewise, Sayadaw U Tejaniya's method also focuses on mindfulness of the mind.

Also influential is the Thai Forest Tradition deriving from Mun Bhuridatta and popularized by Ajahn Chah, which, in contrast, stresses the inseparability of the two practices, and the essential necessity of both practices. Other noted practitioners in this tradition include Ajahn Thate and Ajahn Maha Bua, among others.[98] There are other forms of Thai Buddhist meditation associated with particular teachers, including Buddhadasa Bhikkhu's presentation of anapanasati, Ajahn Lee's breath meditation method (which influenced his American student Thanissaro) and the "dynamic meditation" of Luangpor Teean Cittasubho.[99]

There are other less mainstream forms of Theravada meditation practiced in Thailand which include the vijja dhammakaya meditation developed by Luang Pu Sodh Candasaro and the meditation of former supreme patriarch Suk Kai Thuean (1733–1822).[99] Newell notes that these two forms of modern Thai meditation share certain features in common with tantric practices such as the use of visualizations and centrality of maps of the body.[99]

A less common type of meditation is practiced in Cambodia and Laos by followers of Borān kammaṭṭhāna ('ancient practices') tradition. This form of meditation includes the use of mantras and visualizations.

The East Asian Yogācāra school or "Consciousness only school" (Ch. Wéishí-zōng), known in Japan as the Hossō school was a very influential tradition of Chinese Buddhism. They practiced several forms of meditation. According to Alan Sponberg, they included a class of visualization exercises, one of which centered on constructing a mental image of the Bodhisattva (and presumed future Buddha) Maitreya in Tusita heaven. A biography the Chinese Yogācāra master and translator Xuanzang depicts him practicing this kind of meditation. The goal of this practice seems to have been rebirth in Tusita heaven, so as to meet Maitreya and study Buddhism under him.[127]

Another method of meditation practiced in Chinese Yogācāra is called "the five level discernment of vijñapti-mātra" (impressions only), introduced by Xuanzang's disciple, Kuījī (632–682), which became one of the most important East Asian Yogācāra teachings.[128] According to Alan Sponberg, this kind of vipasyana meditation was an attempt "to penetrate the true nature of reality by understanding the three aspects of existence in five successive steps or stages". These progressive stages or ways of seeing (kuan) the world are:[129]

1. "dismissing the false - preserving the real" (ch 'ien-hsu ts'un-shih)
2. "relinquishing the diffuse - retaining the pure" (she-lan liu-ch 'un)
3. "gathering in the extensions - returning to the source" (she-mo kuei-pen)
4. "suppressing the subordinate - manifesting the superior" (yin-lueh hsien-sheng)
5. "dismissing the phenomenal aspects - realizing the true nature" (ch 'ien-hsiang cheng-hsing)

In China it has been traditionally held that the meditation methods used by the Tiantai school are the most systematic and comprehensive of all.[130] In addition to its doctrinal basis in Indian Buddhist texts, the Tiantai school also emphasizes use of its own meditation texts which emphasize the principles of śamatha and vipaśyanā. Of these texts, Zhiyi's Concise Śamathavipaśyanā (小止観), Mohe Zhiguan (摩訶止観, Sanskrit Mahāśamathavipaśyanā), and Six Subtle Dharma Gates (六妙法門) are the most widely read in China.[130] Rujun Wu identifies the work Mahā-śamatha-vipaśyanā of Zhiyi as the seminal meditation text of the Tiantai school.[131] Regarding the functions of śamatha and vipaśyanā in meditation, Zhiyi writes in his work Concise Śamatha-vipaśyanā:

The attainment of Nirvāṇa is realizable by many methods whose essentials do not go beyond the practice of śamatha and vipaśyanā. Śamatha is the first step to untie all bonds and vipaśyanā is essential to root out delusion. Śamatha provides nourishment for the preservation of the knowing mind, and vipaśyanā is the skillful art of promoting spiritual understanding. Śamatha is the unsurpassed cause of samādhi, while vipaśyanā begets wisdom.[132]

The Tiantai school also places a great emphasis on ānāpānasmṛti, or mindfulness of breathing, in accordance with the principles of śamatha and vipaśyanā. Zhiyi classifies breathing into four main categories: panting (喘), unhurried breathing (風), deep and quiet breathing (氣), and stillness or rest (息). Zhiyi holds that the first three kinds of breathing are incorrect, while the fourth is correct, and that the breathing should reach stillness and rest.[133] Zhiyi also outlines four kinds of samadhi in his Mohe Zhiguan, and ten modes of practicing vipaśyanā.

One of the adaptations by the Japanese Tendai school was the introduction of Mikkyō (esoteric practices) into Tendai Buddhism, which was later named Taimitsu by Ennin. Eventually, according to Tendai Taimitsu doctrine, the esoteric rituals came to be considered of equal importance with the exoteric teachings of the Lotus Sutra. Therefore, by chanting mantras, maintaining mudras, or performing certain meditations, one is able to see that the sense experiences are the teachings of Buddha, have faith that one is inherently an enlightened being, and one can attain enlightenment within this very body. The origins of Taimitsu are found in China, similar to the lineage that Kūkai encountered in his visit to Tang China and Saichō's disciples were encouraged to study under Kūkai.[134]

The Huayan school was a major school of Chinese Buddhism, which also strongly influenced Chan Buddhism. An important element of their meditation theory and practice is what was called the "Fourfold Dharmadhatu" (sifajie, 四法界).[135] Dharmadhatu (法界) is the goal of the bodhisattva's practice, the ultimate nature of reality or deepest truth which must be known and realized through meditation. According to Fox, the Fourfold Dharmadhatu is "four cognitive approaches to the world, four ways of apprehending reality". Huayan meditation is meant to progressively ascend through these four "increasingly more holographic perspectives on a single phenomenological manifold."

These four ways of seeing or knowing reality are:[135]

1. All dharmas are seen as particular separate events or phenomena (shi 事). This is the mundane way of seeing.
2. All events are an expression of li (理, the absolute, principle or noumenon), which is associated with the concepts of shunyata, “One Mind” (yi xin 一心) and Buddha nature. This level of understanding or perspective on reality is associated with the meditation on "true emptiness".
3. Shi and Li interpenetrate (lishi wuai 理事無礙), this is illuminated by the meditation on the "non-obstruction of principle and phenomena."
4. All events interpenetrate (shishi wuai 事事無礙), "all distinct phenomenal dharmas interfuse and penetrate in all ways" (Zongmi). This is seen through the meditation on “universal pervasion and complete accommodation.”

According to Paul Williams, the reading and recitation of the Avatamsaka sutra was also a central practice for the tradition, for monks and laity.[136]

Engraving of a Sanskrit dhāraṇī for Amitābha written in the Siddhaṃ script. Mogao Caves, Dunhuang, China

In Pure Land Buddhism, repeating the name of Amitābha is traditionally a form of mindfulness of the Buddha (Skt. buddhānusmṛti). This term was translated into Chinese as nianfo (Chinese: 念佛), by which it is popularly known in English. The practice is described as calling the buddha to mind by repeating his name, to enable the practitioner to bring all his or her attention upon that Buddha (samādhi).[137] This may be done vocally or mentally, and with or without the use of Buddhist prayer beads. Those who practice this method often commit to a fixed set of repetitions per day, often from 50,000 to over 500,000.[137]

Repeating the Pure Land Rebirth dhāraṇī is another method in Pure Land Buddhism. Similar to the mindfulness practice of repeating the name of Amitābha Buddha, this dhāraṇī is another method of meditation and recitation in Pure Land Buddhism. The repetition of this dhāraṇī is said to be very popular among traditional Chinese Buddhists.[138]

Another practice found in Pure Land Buddhism is meditative contemplation and visualization of Amitābha, his attendant bodhisattvas, and the Pure Land. The basis of this is found in the Amitāyurdhyāna Sūtra ("Amitābha Meditation Sūtra").[139]

Kōdō Sawaki practicing Zazen

During sitting meditation (坐禅, Ch. zuòchán, Jp. zazen, Ko. jwaseon), practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza, often using the dhyāna mudrā. Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used. Various techniques and meditation forms are used in the different Zen traditions. Mindfulness of breathing is a common practice, used to develop mental focus and concentration.[140]

Another common form of sitting meditation is called "Silent illumination" (Ch. mòzhào, Jp. mokushō). This practice was traditionally promoted by the Caodong school of Chinese Chan and is associated with Hongzhi Zhengjue (1091—1157).[141] In Hongzhi's practice of "nondual objectless meditation" the mediator strives to be aware of the totality of phenomena instead of focusing on a single object, without any interference, conceptualizing, grasping, goal seeking, or subject-object duality.[142] This practice is also popular in the major schools of Japanese Zen, but especially Sōtō, where it is more widely known as Shikantaza (Ch. zhǐguǎn dǎzuò, "Just sitting").

During the Sòng dynasty, a new meditation method was popularized by figures such as Dahui, which was called kanhua chan ("observing the phrase" meditation) which referred to contemplation on a single word or phrase (called the huatou, "critical phrase") of a gōng'àn (Koan).[143] In Chinese Chan and Korean Seon, this practice of "observing the huatou" (hwadu in Korean) is a widely practiced method.[144]

In the Japanese Rinzai school, kōan introspection developed its own formalized style, with a standardized curriculum of kōans which must be studies and "passed" in sequence. This process includes standardized questions and answers during a private interview with one's Zen teacher.[145] Kōan-inquiry may be practiced during zazen (sitting meditation), kinhin (walking meditation), and throughout all the activities of daily life. The goal of the practice is often termed kensho (seeing one's true nature). Kōan practice is particularly emphasized in Rinzai, but it also occurs in other schools or branches of Zen depending on the teaching line.[146]