Upanisad, vi. 18).

"And thus it has been elsewhere: There is the superior fixed
attention (dharana) for him-viz., if he presses the tip of the tongue
down the palate, and restrain the voice, mind, and breath, he sees
Brahman by discrimination (taraka). And when, after the cessation of
mind, he sees his own Self, smaller than small, and shining as the
Highest Self, then, having seen his Self as the Self, he becomes
Self-less, and because he is Self-less, he is without limit, without
cause, absorbed in thought. This is the highest mystery--viz., final
liberation " (Maitr. Upanisad, vi. 20).

Amrtab. Upanisad, 18, describes three modes of sitting-namely, the
Lotus-seat (Padmasana), the sitting with legs bent underneath; the
mystic diagram seat (Svastika); and the auspicious-seat
(Bhadrasana);--while Yogacikha directs the choice of the
Lotus-posture, with attention concentrated on the tip of the nose,
hands and feet closely joined.


But Brahmanic Zen was carefully distinguished even by early
Buddhists[FN#16] as the heterodox Zen from that taught by the Buddha.
Our Zen originated in the Enlightenment of Shakya Muni, which took
place in his thirtieth year, when he was sitting absorbed in profound
meditation under the Bodhi Tree.


[FN#16] The anonymous author of Lankavatara-sutra distinguishes the
heterodox Zen from the Hinayana Zen, the Hinayana Zen from the
Mahayana Zen, and calls the last by the name of the Buddha's Holy