The Lankavatara-sutra distinguishes four kinds of dhyana:

• 1. Balopacarika-dhyana: meditation "extinction of pensie ro", practiced by those who have no knowledge. Instructed in the doctrine of non-ego, they view the world as non-permanent, impure and pain generator, and crystallize on these preliminary insights, trying to accomplish with this meditation samadhi of lower order.
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• 2. Artha-pravicaya-dhyana: meditation "the revision of thought." Consists of an examination of statements or propositions intellectual and doctrinal and philosophical thought in bringing on the sole principle of all things (Brahman) and the characteristics of the various stages of life of a Bodhisattva, finally passing to a contemplative realization of these aspects.
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• 3. Tathatalambana-dhyana: meditation accession to the status of "this." It 's still a speculation analytical ceases when you perceive the phenomenal world according to the understanding of unity in diversity (yatha-bhutam).
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• 4. Tathagata-dhyana: meditation through which one enters the state of Buddhahood, he enjoys the triple bliss (sat: eternity; cited: knowledge and ananda: happiness), inherent in the realization of the spiritual and if you make wonderful things (yajna) for the satisfaction of God and the good of all beings.

These dhyana show us the gradual perfection of Buddhist life and the apex is the supreme spiritual freedom of Buddhahood, which is beyond all intellectual condition, and the scale of relative consciousness.

After countless lives devoted to the illusions of this world in human form must wake up to reality, and to stand on the transcendental plane. Without departing from the nets of illusion, any activity will culminate in the defeat.

The spiritual platform is accessible only to those who, through the practice of meditation, enact the change of consciousness required to move from illusion to reality.

"The mutation of the silkworm and the butterfly the worm dies lives. Yet there are two separate beings but one in two. It is the same man: his false beliefs must die so that he may know the joy of his life. What one hears in silence is something real in us is dying and this thing is called ignorance. "

By practicing meditation we gradually moves away from any material conception. This is the first characteristic of dhyana. When clad in the veil of illusion (maya), the Absolute is called "matter".

The matter, however, regains its spiritual quality when it is again subjected to the service of the Absolute Truth.

Meditation is the method to convert the material into the spiritual consciousness, a moment in tearing the veil of illusion, and finally, when the mind is fully absorbed in God consciousness, samadhi is reached.

All beings are destined to live in submission to God, the Supreme Person, but until their mind is diverted by the external and illusory, will remain imprisoned in material activities. Only when they can control it through meditation reach the goal. The mind, by nature, must receive instructions from a higher source, and follow them.

When the mind is controlled, naturally follows the advice of the Supreme Soul, and quickly attains the transcendental level, where there is more disturbed by the dualities of material existence, as the joy and pain, heat and cold. This level is called samadhi, or concentration on the Supreme.

The first duty of the spiritualist is indeed to increasingly concentrate the mind on the Supreme and forget Him even for a moment. Although the Absolute Truth is beyond the scope of the material senses, when these same material senses are saturated with love for God, spiritualize and gain the power to perceive the Absolute Truth. the primeval Lord is always covered by the saints whose eyes are anointed with the balm of love. He is seen in His eternal spiritual form within their heart.

Every action done in this transcendental consciousness, is a sacrifice offered to the Absolute.

The state of inaction, in fact, can not be the actual end of dhyana, the lighting must be installed within the life itself, not through the suspension of it.

If the dhyana than to calm the passions, he had also a positive purpose, because the Bodhi tree Buddha left to return to the world? Although we consider that Buddha had attained enlightenment in nirvana, under the Bodhi tree at Gaya, he was never there, still as a statue for the rest of his life, but he devoted himself to preaching to share with others the realization obtained.

Buddhism, therefore, contrary to what many think, does not end with the lighting but continues with a new life, the "spiritual life".

The actions wonderful and inconceivable (acintya) performed by an enlightened, in the service of the Lord Buddha, derived from its complete spiritual freedom, and are technically called "deeds without a desire for material gain" (yukta-vairagya) and correspond to the perfection of life Buddhist.

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阿弥陀佛

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