This piece was originally published on Buddhistdoor Global (BDG). I warmly invite fellow seekers on the path to share your honest thoughts and reflections in the comments.
Before I begin, I would like to make one point clear. What follows is not intended solely as an explanation of orthodox Buddhist doctrine, nor is it presented simply as the conclusion of modern neuroscience. It also contains my personal understanding drawn from the lived experience of many years of Buddhist practice.
We often hear that various neurotransmitters are involved when human beings experience happiness and pleasure. When we meditate or enter a profound state of tranquility, changes must also occur within the brain.
This raises an intriguing question: Is the Dharma bliss (法悅) experienced by a buddha on attaining awakening ultimately nothing more than a chemical reaction in the brain?
We can take the question a step further.
Drugs can also produce intense euphoria, pleasure, and sometimes experiences in which the boundary between oneself and the universe seems to disappear. What, then, distinguishes drug-induced ecstasy from the Dharma bliss of a buddha?
Seeing one’s true nature is not the same as complete awakening
I would first draw a distinction between seeing one’s true nature and complete awakening.
In my own understanding and experience of practice, during an initial breakthrough one may experience an extraordinarily intense sensation around the crown of the head, almost as if thousands of needles were piercing it.
At the same time, there can be an immense sense of clarity and release, as though negative energies accumulated within oneself were escaping through the crown of the head.
But I do not regard this as Dharma bliss. Seeing one’s true nature is seeing the gate; it is not the completion of the path.
What I call Dharma bliss arises when one reaches the culmination of awakening and becomes a buddha. The Dharma bliss that appears at that moment is of a different dimension from the pleasure or happiness we ordinarily experience. There is profound tranquility together with an indescribable joy that seems to penetrate the entire body.
Yet this state does not continue forever. It may remain for several hours and then gradually fade. What matters is what remains after the Dharma bliss has disappeared.
There is no emptiness comparable to the crash that can follow a drug-induced high. Instead, what remains is clarity of mind and a deep sense of compassion.
From my perspective as a practitioner, one who has attained awakening no longer sees the world through exactly the same structure of consciousness as before. It is as though previously closed neural pathways have opened, changing the way one encounters existence and sentient beings, while compassion becomes increasingly abundant.
The moment one declares to the universe, “I am a buddha”
There is another point that I consider important.
I do not see awakening as an event that ends with someone privately thinking, “I have awakened.” At the moment one becomes a buddha, the awakened one declares to the universe that one is a buddha. This is not a declaration intended to boast of spiritual status before other people.
In the language of my own practice, it is a declaration to the cosmic Dharma realm that one’s very mode of existence has undergone a fundamental transformation.
I understand that when this declaration occurs, its vibration resonates throughout the Dharma realm, and an exchange of waves takes place between the awakened being and the cosmic Dharma realm. For this reason, in my own understanding, one who does not declare awakening to the entire universe has not yet reached the final culmination of buddhahood.
This is not something that has been measured or demonstrated by modern science. It is, rather, my own understanding derived from contemplative practice.
For me, however, Dharma bliss cannot be separated from this fundamental transformation of awakening.
How is this different from drug-induced ecstasy?
Let us return to our original question.
Drugs can certainly produce powerful feelings of pleasure and euphoria. But there is a crucial distinction. Drug-induced euphoria is a state produced when a substance introduced from outside the body acts on the brain and nervous system.
The Dharma bliss of practice, as I understand it, is not produced by inserting some external substance into the body. It arises naturally through a long process of meditation, contemplation, observing one’s own mind, purifying karma, and transforming consciousness.
Naturally, neurochemical changes may accompany Dharma bliss. Serotonin, dopamine, or other complex neurochemical processes that we do not yet fully understand may be involved.
But there is an important distinction between saying that neurochemical changes accompany Dharma bliss and claiming that a particular neurochemical substance is Dharma bliss itself. They are not the same proposition.
What if science invented a “Dharma bliss injection”?
Let us imagine a future in which neuroscience has advanced far beyond its present level. Suppose scientists have identified every neurochemical change occurring in the brain at the precise moment when an awakened person experiences Dharma bliss. Then imagine that they succeed in creating a substance capable of reproducing exactly the same state.
Someone might put that substance into a syringe and advertise: “Anyone who receives this injection can become a buddha.”
A person receiving the injection might indeed experience extraordinary tranquility. They might experience overwhelming happiness and ecstasy throughout the entire body.
Perhaps science could even reproduce a neurochemical state extremely similar to the Dharma bliss experienced by a buddha. Yet I would not consider that alone sufficient to make the person a buddha.
Why? Because the result called Dharma bliss and the process leading to awakening are not the same thing.
Possessing a driver’s license does not make one a driver
Consider the example of obtaining a driver’s license. Before receiving a license, a person must first learn how to drive. One practices on a driving course and learns how to drive on actual roads. One learns how to control the steering wheel, when to brake, and how to respond when an unexpected danger suddenly appears. Only after learning these things through actual experience does one take the test and receive a license.
Now imagine that a powerful official simply gives a driver’s license to someone who has never driven a car in their life. The person certainly possesses a license. But can that person actually drive a car competently?
Obtaining the result—the license—does not mean that one has undergone the process of becoming a driver. I believe the same principle applies to Dharma bliss.
Can Dharma bliss be replicated without transforming the alaya-vijnana?
A practitioner passes through meditation, contemplation, repentance, and the purification of karma. Throughout this process, one repeatedly encounters the deepest layers of one’s own mind.
To express this in the language of Yogacara Buddhism, we might describe it as encountering the countless karmic seeds accumulated within the eighth consciousness, the alaya-vijnana (阿賴耶識), or storehouse consciousness.
As practice deepens, even those aspects of the mind that we would rather not confront begin to emerge. We encounter greed, anger, attachment, and fear, as well as what Buddhist tradition somtimes refers to as Mara—the obstacles and trials that can impede a practitioner.
In my understanding, these cannot simply be bypassed.
By passing through these challenges one by one, the karmic patterns accumulated in the alaya-vijnana are purified and a fundamental transformation of consciousness takes place.
From there, in the terminology used by some expanded traditions of Buddhist consciousness theory, one moves toward amala-vijnana (阿摩羅識), the ninth or immaculate consciousness. The Dharma bliss of a buddha, as I understand it, arises within this process of practice and transformation of consciousness.
Therefore, even if an externally administered chemical substance could reproduce an identical sensation of ecstasy in the brain, we could not conclude that the karmic seeds accumulated within the alaya-vijnana had thereby been purified.
The trials of Mara would thus not have been passed. Nor could we automatically conclude that consciousness itself had undergone a fundamental purification. For me, this is the essential difference.
Replicating the result is not replicating awakening
Future science may be able to explain the neurological events accompanying Dharma bliss with extraordinary precision. Perhaps it may even become possible to artificially generate a very similar state of ecstasy.
But I would still ask: if we reproduce exactly the same feeling as Dharma bliss, have we also reproduced awakening? I do not believe so.
Awakening is not simply an event in which one experiences extraordinary happiness for several hours. Before reaching that point, one must encounter one’s own karma, relinquish craving and attachment, and pass through a fundamental transformation of consciousness.
Therefore, even if we could chemically reproduce the result called Dharma bliss, we would not have reproduced the path to awakening or the transformation of consciousness itself.
What remains after Dharma bliss has faded?
For this reason, I believe we should pay even greater attention to what remains after Dharma bliss itself has disappeared. The intensity of the ecstasy is not what ultimately matters.
After the experience has passed, does greed remain unchanged? Do anger and attachment remain unchanged? Or has compassion toward other living beings deepened? Has the consciousness through which one encounters oneself and the world fundamentally changed?
This is why I believe the difference between drug-induced ecstasy and awakening cannot be explained merely by measuring which neurochemicals were released and in what quantities.
What happens in the brain is important. But I do not believe that what appears in the brain constitutes the entirety of awakening.
Dharma bliss is not the goal itself. It is a phenomenon that arises in connection with awakening. And even that Dharma bliss gradually disappears after several hours. Yet the transformation of consciousness and the compassion cultivated through the path should continue to reveal themselves in the life that follows.
This is why I believe: the true evidence of awakening is not the intensity of ecstasy, but the kind of person one becomes after the ecstasy has faded.
Perhaps this is also one of the deepest questions that Buddhism and neuroscience may explore together in the future: Dharma bliss occurs in the brain. But does awakening occur only within the brain?
A Zen seeker on the path.