The following quote is from What is
meditation, why meditate and how to
meditate? A discussion of the rationale
and practice behind the undertaking of
meditation practice in Buddhism, Daoism
and Yoga By Shaun Ramsden
Defining Meditation
The following definition is proposed, “training
the mind to have a concentrated focus on one
object or to be in a state of concen-
trated awareness.” The more absorbed in
focus or awareness you become, the deeper
the meditation. Mindfulness is especially
important to Buddhism because there is
generally no other form of meditation like it,
hence the results and outcomes from
practicing such meditation is especially
unique.
From a vocabulary technical standpoint (and
training) one needs to be very careful in using
the word “focus” in regards to Buddhist
meditation. In the authors experience nearly
all meditation training tends to “focus” on
something. In Buddhist meditation you should
not focus on anything but instead just be
“aware.” Do not “focus” on the breath, instead
be “aware” of the breath. Focus is active,
while awareness is passive. A subtle word
change but drastically different results and
therefore final outcome. Therefore awareness
/mindfulness of “something” is what
separates Buddhist meditation (in a generic
sense) from all other ancient meditation
schools. Was this one of Buddha's ancient
discoveries? A new method of meditation
based on “pure awareness.” Are there any
Hindu/yogic or Daoist texts pre dating
Buddhism that meditate in such a way? It
appears to be uniquely Buddhist.
Mind Training versus Meditation
There needs to be a very distinct line drawn
between mind training and meditation. Mind
training techniques help people to think in a
certain way and train certain thought
processes, while meditation is teaching and
training one to stop the thought processes.
In Tibetan Buddhism mind training is
called lojong. The essence of lojong is training
the mind to stop grasping at the self.
“Whatever harms are in the world, whatever
dangers and sufferings are in the world- all of
these arise from grasping at the self; what
good is this great demon for me (Jinpa, 2011,
p. 58)?”
The question than is, if “self grasping” is the
greatest demon to ever exist, what is the
antidote for it? Nagarjuna, in a Letter to a
Friend gives the answer:
“Even stupid animals such as cows know how
to rescue themselves from suffering; they
know how to get water when they suffer from
thirst; they know how to get fresh new shoots
when they suffer from hunger. Thus, being
concerned about our own suffering is not the
Wise Ones' way of thinking. Bodhisattvas
always neglect their own happiness and
wisely concern themselves with the benefit of
countless other beings. This is their great
significant quality. Through this, Wise Ones
are not only able to accomplish their own
highest happiness, but are also able to fulfill
the needs of countless other beings
(Wangchen, 1987, p. 100).”
Another example of mind training (not
meditation) are the brahmavihāras which are
known as a series of “four Buddhist
meditation practices” designed to cultivate
them. They are sometimes known as the,
Four Immeasurables (Sanskrit: apramāṇa,
Pāli: appamañna
̃ ̄) (Bodhi, 2000, p. 89).
The Brahma-viharas are:
1.Loving-kindness (Metta) – generally
wishing happiness for all
2.Compassion (Karuna) – the wish for all
being to be free of suffering
3.Empathetic joy (Mudita) – happiness for
others good fortune
4.Equanimity (Uppekha) – equanimity in all of
life’s ups and downs