Buddhist Meditation: Theory and Practice in Pāli Canon by Nirupam Chakma (Bhikkhu Ratna Jyoti) A thesis submitted to the graduate school in partial fulfillment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March 2015 Abstract This particular topic which is to be presented covers the fundamental doctrine of the Buddha, the historical background of Buddhist meditation and its development and practice in everyday life in accordance with the P li Canon. The aim of this research is to introduce the basic principles of the Buddhist meditation because it begins with the fundamental presumption that the mind is the primary source of human pleasure and misery and is the central teaching to understanding the natural phenomena as a whole. This study, moreover, is to point out the way of practicing meditation on the mindfulness of breathing ( n p nasati) which is based on the Great Foundations of Mindfulness Sutta (Mah Satipaṭṭh na Sutta, DN. 22). Meditative practice lies at the heart of the Buddhist traditions. This introductory anthology gives a representative sample of the various kinds of meditation methods as described in the earliest Buddhist scripture, the P li Canon known as “Tipiṭaka”. It provides a broad introduction to their traditional context, practice and doctrinal background of the subjects of meditation. Covering fundamental features of the Buddhist practices such as posture, lay meditation, and meditative techniques which provides the comments both from the principal early commentators Upatissa and Buddhaghosa, and from reputable contemporary meditation teachers in a various Therav da traditions. It demonstrates that the Buddha's meditation technique still offers a path of practice as mysterious, awe-inspiring yet as freshly accessible as it was centuries ago. In addition, it will be of interest to students and scholars of Buddhism as well as the Buddhist practitioners. Meditation does not mean only to sit with legs crossed and eyes closed but one has to understand that in every moment one can practice what is known as awareness, heedful from moment to moment with bodily, verbally and mental actions, which all these things will be clarifed in this research works. The mindfulness method of meditation is designed to actualize the truths through daily activities of life. Satipaṭṭh na meditation is basically a holistic approach. It treats life as a whole and employs a variety of alternatives to face and cultivate the mental power and perfect spiritual faculties and to overcome all problems. The core teaching of the Buddha is called “Noble Eightfold Path” ( riya atth ṅgika magga) which represents the three trainings (sikkh ) of Sīla (morality), Sam dhi (meditative concentration) and Paññ (wisdom). This is the only way to practice i contemplation, securely supported by virtue and that wisdom can arise dispelling the darkness of ignorance. Having exhausted all defilements, one can realize the highest blissful state of Nibb na which is the final liberation for all beings. ii Acknowledgements This work, as is true for all significant efforts in life, is a collaborative achievement. Firstly, my heartfelt gratitude must be given to Ven. Dr. Wei Wu, the Founder of International Buddhist College because he supported me financially vide the Mett Bursary during the academic years of 2013-2015. My deep appreciation and acknowledgement to my supervisors, Prof. Tilak Kariyawasam and Dr. Fa Qing, for their kind guidance and assistance to the successful completion of my research works. I want to thank especially the students and friends who assisted and supported me in various ways for my research work throughout all these years. And, of course, I want to thank all the students, both undergraduates and graduates for their knowledge sharing and cooperation in every respect. I hereby give my acknowledgment to all the staff and office bearers of International Buddhist College for their help and support with all necessities throughout the academic years of 2013-2015. Last but not in the least; it is not complete if I do not mention my gratitude to my uncle, Pragya Jyoti Chakma (Bhikkhu Pragya Jyoti) in Australia. Without his care and constant financial support from the time of my novice-hood until today, I would not have been able to continue my study. I am sincerely grateful and thankful to him for his peerless support. iii Table of Contents Abstract…………………………………………………………………………..…...i Acknowledgement……………………………………………………………………iii Table of Contents……………………………………………..………………….…...iv Abbreviations………………………………………………..…………………..……v Chapter One: Foundation of Buddhist Meditation………………….......................1 1.1 Introduction……………………………………………..…………….......1 1.1.1 Methodology Overview…………….……...………………….…2 1.1.2 Historical Background of Buddhist Meditation…………………3 1.2 What is Buddhist Meditation?......................................................................5 1.2.1 Purposes of Buddhist Meditation..................................................7 1.2.2 Benefits of Buddhist Meditation…………………………….....8 1.3 How does Morality Assist for Meditation?………...……………….....…9 Chapter Two: Divisions of Buddhist Meditation………………………................12 2.1 Serenity Meditation………………………….......………………....…….12 2.1.1 Development of Serenity Meditation………....……………......15 2.1.2 Benefits of Serenity Meditation…………...….………………..18 2.2 Differences between Serenity and Insight……..………………………....20 2.3 Insight Meditation……………………...………….…..……………..…..21 2.3.1 Development of Insight Meditation………..…………………..23 2.3.2 Benefits of Insight Meditation….……….……………….…..…25 Chapter Three: Way to Practice of Meditation on Breathing…….......................27 3.1 Brief Introduction…………………..………………………………..…...27 3.2 How to Meditate on Breathing….…………………………………..…....28 3.3 Sixteen Modes of Mindfulness on Breathing………….…………...…….30 3.4 Method of the Commentary…………….…...………………………..….35 3.5 Overcoming the Five Hindrances……..……….…………………..……..39 3.6 Attainment of Jh na and Its Factors………….………………………….41 3.7 Benefits of Practicing Mindfulness of Breathing……………………..….47 3.8 Conclusion………………………………………………………………..48 Chapter Four: Techniques of Four Contemporary Masters of Theravāda Tradition ………………………………………………….........50 4.1 Introduction…………………………………………………………...….50 4.2 Mahasi Say daw’s Insight Meditation................................................…...51 4.3 Pa-uk Say daw’s Method…………………………………………..….…54 4.4 S.N. Goenka’s Method……………………………...………………..…..56 4.5 Ajahn Chah’s Method………………………...….…………………...….58 4.6 Conclusion……………………………………………………………..…60 Chapter Five: Path Leading to Enlightenment………………..….........................62 5.1 Nature of Wisdom……………….…………………….……………....…62 5.1.1 Seven Kinds of Purification…………….….…………………..64 5.1.2 Sixteen Insight Knowledges ……………………………….…..68 5.2 Characteristic of Insight Meditation………………...……………..……..69 5.3 Factors Contributing to Enlightenment………………...……………..….70 5.4 Attainment of Paths and Fruitions……………………………………......73 Conclusion:……………………………………………..………..…..………………77 Bibliography:.……..……………………...……………………...….........................79 1. Primary Sources………………………………………………………….…..79 2. Secondary Sources………………………………………………………...…80 iv List of Abbreviations AN. AN.A. Abhi. S. BD. BMS BPS DN. Dhp. Dhs. JBS. Kath .A MN. Milp. MBP Pet. PED. PTS. PPN. Paṭi.M SN. Skt. Vibh. Vism. Vim. VRI Aṅguttara Nik ya Aṅguttara Nik ya Aṭṭhakath Abhidhammattha Saṅgaha Buddhist Dictionary, Nyanatiloka Buddhist Missionary Society Buddhist Publication Society Dīgha Nik ya Dhammapada Dhammasaṅgaṇi Journal of Buddhist Studies Kath vatthuppakaraṇa Aṭṭhakath Majjhima Nik ya Milindapañha Motilal Banarsidass Publishers Peṭakopadesa P li and English Dictionary P li Text Society, London. P li Proper Names Paṭisambhid magga Saṃyutta Nik ya Sanskrit Vibhaṅga Visuddhimagga Vimuttimagga Vipassan Research Institute v Chapter One Foundation of Buddhist Meditation 1.1 Introduction According to historical and archeological evident that the Enlightened One (Buddha) founded the Buddhism in Ancient India in Sixth Century B.C. He was born on the full moon day of Ves kha (May) at Lumbini Park in Kapilavatthu in the year 623 B.C. in the Royal S kya Clan of Magadha Kingdom (now known as Nepal). His father was King Suddhodana and mother was Queen Mah M y 1. Prince Siddhattha Gotama renounced the world at the age of 29, for searching the Four Noble Truths which comprises the truth of suffering, the cause of suffering, the end of suffering, and the path that leads to the end of suffering. After six years penance, through diligent meditation practice, He achieved his final goal and became Supremely Enlightened Buddha and started preaching his teaching (Dhamma) to all human beings. The Enlightened One preached the Dhamma with full of Loving-kindness (mett ) and Great Compassion (mah karuṇ ) to his followers during forty five years in different ways according to their capacities of understanding. Apart from the doctrinal aspect, Buddhism includes its own ethical, social, political and economic theory in order to bring the followers on the path leading to the cessation of suffering. The Buddhist meditation technique is non-sectarian, its aims to remove totally of the mental impurities ( savas) and complete healing from human suffering. The resultant of Buddhist meditation is to achieve the highest happiness of full liberation from the bondages of cyclic or empirical existence. The P li literature describes the techniques of both samatha (concentration) and vipassan (insight or clear awareness). The earliest tradition of meditation practice is preserved in the Nik yas. Buddhaghosa wrote his classic “Visuddhimagga” ‘the manual of Therav da meditation’ in the 5th century. Subsequently, Therav da Buddhist meditation is classified into two ways to attaining the final goal: serenity meditation (samatha-bh van and 1 . N rada Mah thera, The Buddha and His Teachings (Taiwan: The Corporate Body of the Buddha Educational Foundation, 1998), pp.1-2. 1 insight meditation (vipassan -bh van ). The training and practices begins with the undeveloped mind, clouded and unruly, beset by passions and defilements but at the end the mind is liberated, tranquil, tamed, bright and luminous, freed from defilements and bondage to repeated existence. The practice of the path in all three stages (morality, meditative concentration and wisdom) are likely to be achieved the final goal for the people in every walk of life. However, the application for the development of the path becomes most beneficial and fruitful for those who dedicate their life with wholeheartedly to the spiritual practices, to living the holy life (br hmacariya). This research is an attempt to demonstrate the foundation of Buddhist meditation in chapter one, which covered a general introduction, the historical background of Buddhist meditation, reviewing various methodologies using in literature pertaining to justify this dissertation. The definition of meditation (bh van ), the purposes and the benefits of meditation and how morality helps for meditation has also been included. In chapter two, the types of meditation and its objects, their differences and benefits have been mentioned including the attainment of jh na and its factors in brief. In the chapter three, there has been mentioned about the path to practice of meditation on the mindfulness of breathing which is based on the four foundations of mindfulness and in the commentary. In the fourth chapter, different techniques and ideas of different contemporary spiritual teachers in Therav da Buddhist tradition which is based on early Therav da meditative practices. And the last part chapter fifth has been discussed about the nature of wisdom, seven kinds of purification of beings, factors of contribution to enlightenment and attainment of the path and fruitions and the path leading towards Nibb na. 1.1.1 Methodology Overview The most important issue that must be addressed in this field of research is to clearly define about the Buddhist meditation. The methodology of this research is mainly focused on the P li Canon as well as what had been discussed in the commentaries, sub-commentaries of Therav da Buddhism. Historically, the information of the earliest sources on Buddhist meditation in the discourses (suttas) of the Buddha had been preserved in the Canonical texts of the P li Tipiṭaka. In this research, for the primary sources has been selected such as ‘Mah Satipaṭṭh ṇa Sutta’ ‘The Foundation of Mindfulness’ of (DN.22) which explained in detailed exposition of 2 four main areas of practice for the establishing of mindfulness, viz. the contemplation on the body, the contemplation on feelings, the contemplation on mental states, and the contemplation on the dhammas. The importance of sati is apparent from the fact that five out of seven factors of enlightenment. Several suttas are concerned with its detailed exposition and it has been called “Ek yano Maggo” ‘the sole path’ to leading towards freedom. The Dhammacakka-pavattana Sutta (SN. 56:11) in which described the ‘Middle Way’, the Vitakka-santh na Sutta (MN. 20) explained how the thoughts come in the mind and controlling the thoughts. “ n p nasati Sutta”(MN. 118) has explained about the mindfulness of breathing in sixteen modes and the Sallekha Sutta (MN. 8) which explained in detail about the jh nas, the stages of concentration. The S maññaphala Sutta (DN. 2) described a course of the monk’s spiritual progress which exhibits very well the threefold training of morality (sīla), mental development (sam dhi) and wisdom (paññ ). The Path of Freedom (Vimuttimagga) and The Path of Purification (Visuddhimagga) also been selected for this research work which explained systematically the Noble Eightfold Path consisting of the Noble Threefold Trainings of morality (sīla), meditative concentration (sam dhi) and wisdom (paññ ). These three trainings represented the essence of all teachings of the Buddha which is the path leading to the cessation of all sufferings. For the secondary works of this thesis, some books have selected such as ‘Buddhist Thought in India’ that explained the historical background on Buddhist meditation. Ven. Henepola Guṇaratana has been explained comprehensively about the jh na in Therav da Buddhist meditation in his work on “The Path of Serenity and Insight”, and “A Critical Analysis of the Jh nas in Therav da Buddhist Meditation”. 1.1.2 Historical Background of Buddhist Meditation When Buddhism emerged in India, there was two most powerful schools was exist. They are Brahamanic and Śramanic School. The Sramaṇa’s teachings are generally considered as the part of heterodoxy and they were opposed to the orthodox Brahmanical system2. Both these schools were equally popular among the people in India during the 6th century B. C. Therefore, these two religious schools provide us the historical background that on which Buddhism came to be emerged. 2 . David J. Kalupahana, A History of Buddhist Philosophy (Hawaii: University of Hawaii Press, 1992), P.13. 3 Meditation as a technique for attaining elevated states of concentration which practiced in India even before the Buddha. The two teachers he had gone to before set off on his own had guided him to the higher state of concentration. The Buddha recounts his training under masters Alara K lama and Uddaka Ramaputta3, also the severe ascetic’s practices he engaged in before he discovered the path to Awakening4. The well-known account in the Ariyapariyesana Sutta (MN.26) of the Bodhisattva’s study under two meditation teachers: Alara Kalama, who reportedly taught him to attain ‘the sphere of nothingness’ (akiñcaaññayatana), and Uddaka R maputta, who guided him towards ‘the sphere of neither-perceptionnor-non-perception’ (nevasaññ n saññ - yatana)5. So it seems to be no reason to deny the historical authenticity which is the most important episodes in that lara K l ma and Uddaka R maputta were the teachers of the Bodhisatta Siddhattha but they taught only the meditation of serenity (samatha bh van ). According to Richard Gombrich, ‘The central teachings of the Buddha came as a response to the central teachings of the old Upanishads’ known as “Bṛhad raṇyaka”6. Others of the classical Upanishads may have been composed during or soon after the time of the Buddha, and indeed may have been influenced by Buddhism. Richard Gombrich has recently attempted to show at length references to the Upanishads in the earliest Buddhist scriptures, which he holds are directly mocked and criticized by the Buddhists. According to Johannes Bronkhorst, the Buddhist meditation has been originated from the religious practices of ancient India, in response to the ascetic practices of the Jains, the founder of Mah vira also says in his work “The Two Traditions of Meditation in Ancient India”, the formless meditation was borrowed from early Jainism7. The goal of the Buddha’s teaching was not union with a transcendent absolute but the insight into reality made possible by the deepening calm, joy and awareness that develop as the practitioner passes through the four rūpa jh nas. This explanation incidentally makes sense of a puzzling aspect of the story, also found in the Ariyapariyesana Sutta (MN.26), of Gotama’s childhood experience of the first jh na as he sat beneath a rose-apple tree; he says he understood the correct path to 3 . . 5 . 6 . Ariyapariyesana Sutta (MN.26). MN. Mah saccaka Sutta trans. Bhikkhu Bodhi, (Boston: Wisdom Publications, 1995), p.332. Alexander Wynne, The Origin of Buddhist Meditation (New York: Routledge, 2007), P.23. Paul Williams with Anthony Tribe, Buddhist Thought: A complete introduction to the Indian tradition (London: Routledge, 2000), p.12. 7 . Johannes Bronkhorst, The Two Traditions of Meditation in Ancient India. 2nd edition, (Delhi: Motilal Banarsidass, 1993), P.86. 4 4 awakening8. The second time came into the passages where the Buddha said to have made his discoveries ‘among the things which had not been heard of before’ as the Buddha said thus: “Bhikkhave, pubbe ananussutesu dhammesu, cakkhuṁ udap di, ñ naṁ udap di, paññ udap di, vijj udap di, loko udap di”9. “O monks, concerning things never heard before, there arose in me vision, knowledge, wisdom; there arose in me penetrative insight and light”. The suggestion that the arūpa jh nas had a Br hmanical origin extends a point made by Johannes Bronkhorst in his seminal 1986 book “The Two Traditions of Meditation in Ancient India”. But while there are points of agreement between the two, their differences are striking. According to him, the meditative ‘mainstream’ of the Buddha’s world was not the practice of Br hmanical yog but the self-mortification of the Jains and others which, according to texts such as the Mah saccaka Sutta (MN.36), the Bodhisattva undertook after he left the two teachers10. 1.2 What is Buddhist Meditation? According to the early Indian texts, the word and meaning of mediation used and described differently by the various religious schools in India. Most of them are common to both the Buddhist and Br hminic texts (e.g. Skt. ‘dhy na’ (meditation), although the definitive Br hminic word—‘yog ’—is hardly found in that sense in the Sutta Piṭaka11. The word “meditation” is derived from the P li which is called ‘bh van ’ and translated as “mental development” or “mental cultivation”. Meditation means to cultivate clarity and understanding free from addiction, aversion, delusion and suffering. The Buddha himself studied and practice meditation under many spiritual teachers during those days. The word ‘bh van ’ is a P li term which literally means “development” or “cultivation”. It is an important concept in the Buddhist praxis (paṭipatti). The word ‘bh van ’ normally appears in conjunction with another word forming a compound phrase such as citta-bh van , the development or cultivation of the mind or mett -bh van , the development of loving8 . Ibid. P.24. . Dhammacakkhapavaṭṭana Sutta. Mah si Say daw, (Kuala Lumpur: Sukhī Hontu Dhamma Publication, 1998), P.296. 10 . Bronkhorst, The Two Traditions of Meditation in Ancient India, P.53. 11 . Wynne, The Origin of Buddhist Meditation, P.7. 9 5 kindness. Meditation is a state of absorbed concentration on the reality of the present moment properly is called dhy na (Skt.) and jh na or sam dhi in P li. ‘Meditation’ is a European term which covers three different things, always clearly distinguished by the Buddhists themselves, i.e. mindfulness, concentration and wisdom12. Buddhist meditation is simply for the purification of mind, which is the heart of monastic life to developing the mind, to become free from defilements and bondage to be freed from wheel of existence13. According to Nyanatiloka’s BD, bh van means ‘mental development’, is what in English is generally but rather vaguely called ‘meditation’. The mental development (bh van ) has two broad categories as i) the development of tranquility (samatha-bh van ), i.e. concentration (sam dhi) and ii) the development of insight (vipassan -bh van ), i.e. wisdom (paññ )14. In PTS Dictionary, ‘bh van ’ derives from the root ‘bhū’ or ‘bhava’ which means ‘to become’ or the subjective process of arousing mental states, producing, dwelling on something, putting one's thoughts to, application, developing by means of thought or meditation, cultivation by mind15. The technical terms as ‘jh na’ and ‘sam dhi’ has been used in the system of Buddhist meditation the whole working of mental training. cariya Buddhaghosa has been described the word concentration under the heading of “consciousness” in the phrase “develops consciousness and understanding”. The term ‘sam dhi’ literally means ‘concentration’ is rendered here as “one-pointedness of the mind”, “cittassa ekaggat ”16, “unification of the mind” and a method of “mental development” or training. The term ‘jh na’ in Skt. ‘dhy na’ which essentially implies “contemplation” and it emphasized not only the system of mental development, but also the process of transmuting the lower state of consciousness into the higher states17. There is two meanings of the term ‘jh na’, “to contemplate” and the other is “to eliminate” or “to burn up” the hindrances, which are detrimental to the higher development. It is the characteristic mark of contemplation (upanijjh nalakkhaṇa). There are two types of contemplation that is contemplation of the object ( rammaṇūpanijjh ṇa) and the contemplation of the characteristics of phenomena (lakkhaṇūpanijjh ṇa)18. A very good 12 . . 14 . 15 . 16 . 17 . 18 . 13 Edward Conze, Buddhist Meditation (London: George Allen & Unwin, 1956), P.16. AN. trans. Bhikkhu Bodhi (Boston: Wisdom Publication, 2012), P.47. BD, Nyanatiloka, (Kandy: BPS, 1980), p.67. David, Rhys, Dictionary (London: PTS, 1921), p.559. Vism. trans. Ñ ṇamoli, (Kandy: BPS, 2010), P.81. Paravahera Vajirañ ṇa, Buddhist Meditation in Theory and Practice (Kandy: M.D. Gunasena, 1962), P.35. Henepola Gunaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation (Washington: The American University Library, 1980), P.25. 6 example has been given by the Buddha as the stages and development of meditation, “Just as, bhikkhus, from a cow comes milk, from milk comes cream, from cream comes butter, from butter comes ghee, and from ghee comes cream-of-ghee, which is reckoned the best of all these, so too the meditator who is skilled both in concentration regarding concentration and in attainment regarding concentration is the chief, the best, the foremost, the highest, the most excellent of these four kinds of meditators”19. 1.2.1 Purposes of Buddhist Meditation The purpose of the Buddhist meditation is a personal transformation and to develop awareness. When we able aware about our own thoughts, words, and deeds than it reduces or tension, fear and worries. To purify the own mind is the main purpose of practicing of Buddhist meditation; to cleanse the mind of those bad habits that are the primary cause of our suffering. The immediate purpose of practicing Buddhist meditation is to train the mind and to use it effectively in our daily life. The final goal of meditation is to seek freedom from the wheel of life- the cycle of birth and death. In the Buddhist cosmology the mind is very important to understand the nature of the things. As the Buddha states that in the Dhammapada verses: “Manopubbaṅgam dhamm , manoseṭṭh manomay ; manas ce paduṭṭhena, bh sati v karoti v , tato naṁdukkhamanveti cakkhaṁ va vahato padaṁ”20. “Mind precedes all mental states, mind is their chief; they are all made by mind. If anyone speaks or acts with impure mind, suffering follows him like the wheel that follows the foot of the ox” and “with pure mind whoever speaks or acts, happiness follows him like his never departing shadow”. The mind is traditionally had to understand the five important faculties beneficial for spiritual development. These are: faith (saddh ), effort (vīriya), mindfulness (sati), concentration (sam dhi) and wisdom (paññ ). As a result of an equipoise mind, one may realize the natural state of peace and happiness and overcoming all kinds of stress and sufferings. One will truly be able to discern for oneself the right response in any 19 . SN. Jh nasaṁyutta. trans. Bhikkhu Bodhi, (Boston: Wisdom Publications, 2000), P.1034. . Dhp. Weragoda Sarada Mah Thera, (Taipei: The Corporate Body of the Buddha Educational Foundation, 1993), pp.58-62. 20 7 situation, simply because one understands it firsthand on a level of absolute reality. The Buddha said, “One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain”21. 1.2.2 Benefits of Buddhist Meditation Buddhist meditation helps us on many ways, from simple relaxation to freedom, from suffering to full liberation of mind. Through meditation, one is able to purify one’s mind, overcome mental suffering, and attain the right path by which to live one’s life. Moreover, meditation is actually capable of bringing an individual to a state of complete and absolute freedom from all stress and disturbance; a state so pure and free that one will never suffer from doubt or uncertainty about what is truly beneficial. According to the Satipaṭṭh ṇa bh van , which is called “mindfulness meditation” that we can achieve seven kind benefits. Such as Purification of a being from all defilements, overcoming of sorrow, overcoming of lamentation, overcoming of physical suffering or bodily pain, overcoming of mental suffering or mental pain, attainment of path and fruition knowledge, and attainment of Nibb na22. The last benefit of practicing meditation is the state of true peace, happiness, and freedom from all suffering which called “Nibb na” in P li. The “Nirvana” is a Skt. word which define as the combination of two terms as ‘nir’ = not is a negative form, never and ‘vaṇa’ = binding, which roughly translates to “freedom” literally means “unbinding”. Nibb na is simply a name for true freedom from stress and suffering. One who ‘blown out’ the cankers of lust, hatred and delusion is freed from the bondages of Saṁs ra. It describes the meditative attainment of release from empirical existence, which can be realized the truth even within seven days as mentioned in Mah Satipaṭṭh ṇa Sutta23. 1.3 How does Morality Assist for Meditation? The Buddha prescribed all the necessary guidance to maintain the holy Order and for the development sam dhi as well as in every aspect of life. The intention which called ‘cetan ’24 in P li is called Sīla. The moral intention is one’s intention not to commit unwholesome deeds which is done by three doors that is bodily, verbally and mentally. The Buddha has been given the answer to Jaṭ Bh radv ja in the Jaṭ Suttaṁ, that “A man . Ibid, p.661.“Att hi attano n tho, ko hi n tho paro siy ? Attan va sudantena n thaṁ labhati dullabhaṁ” . DN. trans. Maurice Walshe, (Boston: Wisdom Publications, 1995), P.335. 23 . Ibid. P.350. 24 . Phra Rajyanvisith. Advisor, A Study Guide for Right Practice of the Three Trainings. (Rajburi: The National Coordination Center of Provincial Meditation Institutes of Thailand, 2010), P.2. 21 22 8 established on virtue, developing the mind and wisdom, a bhikkhu ardent and discreet: He can disentangle this tangle”25. Those who have been destroyed the greed, hatred and ignorance; for them the tangle is disentangled. The following three are virtues of great support that meditators must develop repeatedly: “Appam do amata padaṁ…..appam tt na mīyanti”26, heedfulness is the path to the Deathless, the heedful one do not die, satim parimukhasati, being mindful and sampaj no, having full awareness of one’s mental states. The Buddha said, “If a monk should wish ‘may I be one who obtains at will, without trouble and difficulty, the four jh nas pertaining to higher consciousness can abiding in peace and happiness here and now’ – he should fulfill the observance of the moral code of conduct”27. The Buddha mentioned that the connection between discipline and release, from mundane to supramundane, that are the benefit whoever practice morality spelled out in a passage as, “Moral discipline is for the sake of restrain, restrain is for the sake of freedom from remorse, freedom from remorse is for the sake of joy, joy for the sake rapture, rapture is for the sake of tranquility, tranquility of the sake of pleasure, pleasure is for the sake of concentration, concentration is for the sake of knowledge and vision of things as they have come to be, knowledge and vision of things as they have come to be for the sake of disenchantment, disenchantment is for the sake of dispassion, dispassion is for the sake of release, release is for the sake of knowledge and vision of release, knowledge and vision of release for the sake of total unbinding through non-clinging”28. Again the Buddha said thus, “Good is restrain in the body, in speech and thought; restrain everywhere is good. The monk who restrained in every way is freed from all suffering”29. Among the salient characteristics of a monk are purity, voluntary poverty, humility, simplicity, selfless service, self-control, patience, compassion and harmlessness and to observe the four kinds of pure higher Morality30, namely: 1. Restrain in accordance with the disciplinary code (P ṭimokkhasaṁvara Sīla). 25 . SN. Jaṭ Suttaṁ. trans. Bhikkhu Bodhi, (Boston: Wisdom Publication, 2000), P.259.“Sīle patiṭṭh ya naro sapañño cittaṁ paññ ñ ca bh vayaṁ, t pī nipako bhikkhu so imaṁ vijaṭaye jaṭan”ti. SN. Sag th vagga. Vism. Ñ ṇamoli, p.1, JPTS-1891-3, Vol. IV, p.76. 26 . Dhp. Weragoda Sarada, P.35. 27 . Gunaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation, P.36. “ kaṅkkeyya ce bhikkhave bhikkhu: catunnaṁ jh nanaṁ abhicetasikanaṁ diṭṭhadhammasukhavih r naṁ nik mal bhī assaṁ akicchal bhī akasiral bhī ti – sīles’ev’assa paripūrak rī” 28 . Th nissaro Bhikkhu., The Buddhist Monastic Code- I (Valley Center: Mett Forest Monastery, 1994), P.1. Vism. Ñ ṇamoli, p.16. 29 . Dhp. Weragoda Sarada, p.1428.“K yena saṁvaro s dhu, s dhu v c ya saṁvaro, manas saṁvaro s dhu, s dhu sabbattha saṁvaro; sabbattha saṁvuto bhikkhu sabba dukkh pamuccati”. 30 . Vism. trans. Ñ ṇamoli, pp.18-19. 9 2. Morality pertaining to the sense-restraint (Indriyasamvara Sīla). . 3. Morality pertaining to purity of livelihood ( jīvap risuddhi Sīla). . 4. Morality pertaining to use of requisites pertaining to life (Paccayasannissita Sīla). These four kinds of higher morality as mentioned above are collectively called ‘Sīlavisuddhi’ (purification of virtue). This p risuddhi sīla is the foundation for purifying the mind and attaining the insight wisdom31. The first benefit of practicing sīla is one can expect the heavenly realms. The second benefit means the human prosperity in this very life and the third benefit by practicing morality is gain the ultimate prosperity that is Nibb na, therefore one has to be purify morality always32. Buddhaghosa mentioned, “ the water of the biggest rivers as Ganges, Yamun , Sarabhū, Aciravatī, Mahī and so forth, cannot purify the stain of lust in all beings, but the water of morality can be purify the stain of lust which accumulates in the minds of all sentient beings”. 31 . Phra Rajyanvisith. Advisor, A Study Guide for Right Practice of the Three Trainings, P.10. . Ibid. pp.4-5.“Sīlena sugatiṁ yanti, sīlena bhogasampad , sīlena nibbutiṁ yanti, tasma sīlaṁ visuddhaye”. 32 10 Chapter Two Divisions of Buddhist Meditation 2.1 Serenity Meditation Bhikkhu Bodhi states that “there are two major divisions of Buddhist meditation viz. serenity (samatha) and insight (vipassan ). Among these two, the development of insight (vipassan ) is the distinctively Buddhistic form of meditation. This system of meditation is unique to the Buddha’s Doctrine (Dhamma) and is intended to penetrate direct personal realization of the truths which is discovered by the Buddha Gotama, whereas the development of serenity meditation (samatha bh van ) has also been found in non-Buddhist schools of meditation33. The serenity (samatha) has explained in the Abhidhamma, “What fixes the mind aright, causes it to be not dependent on any, causes it to be unmoved, undisturbed, tranquillized and non-attached, and rightness the faculty is called concentration (sam dhi)34. The Visuddhimagga has mentioned the term ‘sam dh na’ in the sense of concentration (sam dhi), which means the “unification of mind” (cittass’ ekaggata)35. However, in common usage, the word meditation approaches the meanings of the Indian Buddhist term ‘dhy na’ in Skt. and ‘jh na’ or ‘sam dhi’ in P li which means “concentration” or mental culture or development36. The term ‘samatha’ is derived from the “√sam”- to lull, to subdue, denotes ‘tranquility’ or ‘quietude’, gained by subduing the hindrances (nīvaraṇa). It is synonymous with concentration (sam dhi) which leads to the development of jh nas37. The purpose of samatha meditation is subduing the defilements known as the five hindrances (pañca nīvaraṇa) 38 ; so that wisdom (paññ ) can arise through the practice of insight meditation (vipassan bh van ). The Doctrine of the Buddha offered with a great variety of methods to train the mind, suited to the different individual needs, capacities and temperaments 33 . Bhikkhu Bodhi, trans. A Comprehensive Manual of Abhidhamma (Washington: BPS Pariyatti Editions, 2000), P.329. 34 . Vim. Arahant Upatissa, (Kandy: BPS, 1961), P.39. 35 . Vism. trans. Ñ ṇamoli, pp.81-82. 36 . Guṇaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation, p.26. 37 . N rada Mah Thera, A Manual of Abhidhamma (Kuala Lumpur: BMS, 1979), P.440. 38 . Sensual desire (K ma-chanda), Ill will (Vy p da), Sloth and torpor (Thīna-middha), Restlessness (Uddhacca-kukkucca) and Skeptical doubt (Vicikicch ). 11 (caritas)39. There are forty types of meditation subjects (kammaṭṭh na)40 for the development of the mind, as follows: 1. Ten types of kasinas (dasa kasiṇa): Pervasiveness —which existing in all parts of a place or thing is called ‘kasiṇa’41. Four represent the primary elements -- the earth (pathavīkasina), water ( pokasina), fire (tejokasina), and air (v yokasina); four represent colors - the blue (nīlakasina), yellow (pītakasina), red (lohitakasina), and white (od taka-kasina); the other two are the light ( lokakasina) and the space ( k sa-kasina)42. 2. Ten types of impurities (dasa asubh )43: The ten ‘objects of repulsiveness’ are corpses in different stages of decomposition in order to weaken sensual lust. This subject appears similar to the contemplation of bodily decay in the mindfulness of the body. 3. Ten types of recollections (dasa anussati)44: The ten recollections form is a miscellaneous collection. The first three are the devotional meditations on the qualities of the Triple Gem. The next three recollections also rely on ancient formulas: the meditations on morality, generosity, and the potential for divine-like qualities within oneself. Then mindfulness of death, the contemplation of impurities of the body, mindfulness of breathing, and lastly, the recollection of peace, a discursive meditation on Nibb na. 4. Four sublime abodes (catt ro-br hmavih ra)45: The four sublime states also known as “four immeasurable” which are the outwardly directed to social attitudes and developed into universal radiations which are gradually extended in range until they encompass all living beings. . R ga-carita, dosa-carita, moha-carita, saddh -carita, buddhi-carita and vitakka-carita. . Tattha samathasaṅgahe t va dasa kasiṇ ni, dasa asubh , dasa anussatiyo, catasso appamaññyo, ek saññ , ekaṁ vavatth naṁ, catt ro rupp ca ti sattavidhena samathakammaṭṭh nasaṅgaho. 41 . Vim. Upatissa, p.72. 42 . Guṇaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation, p.49. 43 . In P li terms: Uddhum takaṁ; Vinīlakaṁ; Vipubbakaṁ; Vicchiddakaṁ; Vikkh yitakaṁ; Vikkhittakaṁ; Hatavikkhittakaṁ; Lohitakaṁ; Pulavakaṁ; Atthikaṁ.(From Manual of Abhidhamma) 44 . Buddh nussati; Dhamm nussati; Saṅgh nussati; Sīl nussati; C g nussati; Devat nussati; Upasam nussati; Maraṇ nussati; K yagat sati; n p nasati. (From N rada’s Manual, pp.445-448). 45 . Loving-kindness(mett ), compassion(karun ), sympathetic joy(mudit ), and equanimity(upekkh ). 39 40 12 5. Four immaterial states (catt ro arūpa jh na) 46. 6. One perception (ek saññ ): Perception of the Loathsomeness of Food. The word ‘saññ ’ is used for the dhamma with the characteristic of perceiving (sañj nana), as in the case of ‘perception of visible objects’. Ten perceptions have been mentioned in the ‘Girimananda sutta’47 which are practice for the insight meditation. 7. One analysis (eka vavaṭṭh na). Analysis of the Four Elements. The subject generally recommended for its effectiveness in clearing the mind of wandering thoughts is mindfulness on breathing ( n p nasati bh van ), which can therefore be suggested as the subject most suitable for beginners as well as veterans seeking a direct approach to deep concentration (sam dhi). The Buddha himself used to practice meditation on breathing for His attainment. It is the best type of tranquility meditation (samatha bh van ) to practice and subdue the restless and diffused (monkey) mind. Having eradicated of the five hindrances (pañca nīvaraṇa) and the latent defilements (anusaya klesas), one can gain the fifth jh na and develop five kinds of higher knowledge (abhiññ )48. In the Dvedh vitakka Sutta (MN.19) has explained about the two kinds of thinking i.e. wholesome (kusala) and unwholesome (akusala), one should practice meditation by seeing the advantages of engaging in wholesome thoughts and the dangers of unwholesome thoughts49. The Buddha has given a simile, “ Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cowherd would guard his cows by constantly tapping and poking them on this side and that with a stick to check and curb them, but why? Because he sees that he could be flogged, imprisoned, fined, or blamed. In the same way, one should . Infinite space (ak sanancayatana), the base of infinite consciousness (viññ nañcayat na), the base of nothingness (akiñcaññayat na), and the base of neither-perception-nor-non-perception (n'eva-saññ nasaññ yat na). 47 . Anicca saññ , anatta saññ , asubha saññ , dīnava saññ , pah na saññ , vir ga saññ , nirodha saññ , sabbaloke anabhirata saññ , sabbasaṅkh resu anicca saññ , n p nasati. 48 . Five kinds of higher knowledges such as: flying through the air (Iddhividha), Divine Eye (Dibbacakkhu), Celestial Ear (Dibbasota), Reading other minds (Paracittavij nana), and remember the past lives (Pubbeniv s nussati). 49 . Sayagyi U Ko Lay, Guide to Tipiṭaka (Selangor: Selangor Buddhist Vipassan Meditation Society, 2000), p.47. 46 13 see the danger of unwholesome thoughts, degradation, and defilement and in the wholesome thoughts brings the blessing of renunciation, the aspect of purity50. In Vitakkasaṇṭh na Sutta (MN.20), the Buddha delivered a sermon to the monks, on how to combat the arising of unwholesome thoughts with wholesome thoughts, i.e. greed (lobha), hatred (dosa) and sensuous thoughts (k ma chanda) should be banished by contemplating on unsatisfactoriness and impermanency of the object of desire; hatred must be countered by thoughts of loving-kindness (mett ); and ignorance (avijj ) may be overcome by seeking illumination51. Just as a skilled carpenter remove and extract a coarse peg by means of a fine one. Similarly, having abandoned all the negativities of the mind, one’s mind becomes steadied internally, quieted, brought to singleness, and concentrated52. 2.1.1 Development of Serenity Meditation There are three stages of mental development in Buddhist meditation as: preliminary development (parikammabh van ), access development (upac rabh van ), and absorption development (appan bh van )53. According to N rada Thera, “the stage of sam dhi is ultimately reached when he is able to visualize the object even with closed eyes. On this visualized image (uggaha nimitta) he concentrates continuously until it develops into a conceptualized image (paṭibh ga nimitta). As he continually concentrates on this abstract concept he is said to be in possession of “proximate concentration” (upac ra sam dhi) and the innate five hindrances to progress (nīvaraṇas), such as sense-desire (k ma-chanda), hatred (paṭigha), sloth and torpor (thīna-middha), restlessness and brooding (uddhaccakukkucca) and doubts (vicikicch ) are temporarily inhibited. Eventually he gains “ecstatic concentration” (appan sam dhi)54 and becomes enclosed in jh na, enjoying the calmness and serenity of a one-pointed mind. As he is about to gain appan sam dhi a thought process runs as follows: bhavaṅga, manodv r vajjana, parikamma, upac ra, anuloma, gotrabhū, and appan 55 . . Bhikkhu Ñ ṇamoli and Bhikkhu Bodhi, trans. The middle length discourses of the Buddha: a new translation of the Majjhima Nik ya (Somerville: Wisdom Publications, 1995), P.208. 51 . Sayagyi U Ko Lay, Guide to Tipiṭaka, p.47. 52 . Ñ ṇamoli and Bodhi, p.211. 53 . Bodhi, trans. A Comprehensive Manual of Abhidhamma, P.331. 54 . Buddhaghosa defines ‘appan ’ as the directing or fixing of the one-pointed consciousness on an object (ekaggaṁ cittaṁ rammaṇe appenti). 55 . N rada, trans. A Manual of Abhidhamma, pp.66-67. 50 14 Serenity meditation (samatha bh van ) brings the tentative abandoning of lust and results in liberation of mind. The inner process is also called ‘s dhana’, and it may be construed as a “realization” because it implies that the vision is, or should be made to become, something that is real or that can be appropriated or incorporated into one’s person56. Concentration can be developed through either of two methods --as the goal of a system of practice directed towards the attainment of deep concentration at the level of absorption concentration or as accompaniment of the path intended to generate insight57. Whoever wishes to develop sam dhi must have been established in the observance of the precepts, with the senses controlled, calm and self-possessed, and must be contented. A determined effort (samm v yama) must be made to narrow down the range of thoughts in the wavering, unsteady mind. Then attention (samm sati) must be fixed on a selected object of meditation until one-pointedness of mind (samm sam dhi) is achieved. In such a state, the mind becomes freed from hindrances, pure, tranquil, powerful and bright. It is then ready to advance to the second step by which the path (magga) of insight and fruition (phala) may be attained in order to transcend the state of woe and sorrow58. As the Buddha admonished to the monks by saying, “Monks, develop concentration, one who is concentrated understands according to reality. The reality of “The body is impermanent. What is impermanent, that is suffering. What is suffering, that is not-self. What is not-self (one should be considered as) ‘This is not mine,’ ‘I am not this,’ ‘This is not me’: in this manner it should be seen according to reality with perfect wisdom. In the same way, “feeling is impermanent...perception...mental activities…consciousness is impermanent”59. One who does not practice himself to the meditative development of his mind may wish, “Oh, that my mind might be freed from the craving by non-clinging!” yet the mind will not be freed, for what reason? “Because has not developed his mind with the four foundations of mindfulness, the four right kinds of striving, the four bases of success, and the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment and the Noble Eightfold Path60. As the Buddha said in the Dhp. v. 14, 56 . Robert E. Buswell, Encyclopedia of Buddhism. Vol. II (New York: Macmillan Reference, 2004), p.526. . Vism. Ñ ṇamoli, p.367, Bhikkhu Bodhi, In the Buddha’s Words. An Anthology of Discourses from the P li Canon (Boston: Wisdom Publications, 2005), p.227. 58 . Sayagyi U Ko Lay, Guide to Tipiṭaka, pp.19-20. 59 . John D. Ireland, An Anthology of SN (Kandy: BPS, 1981), p. 23. 60 . These seven sets make up the thirty-seven factors of enlightenment (bodhipakkhiy dhamm ). The four foundations of mindfulness (catt ro satipaṭṭh ṇa) are: mindful contemplation of the body, feelings, mind states and mental phenomena, The four right kinds of striving (catt ro sammappadh na), The four bases of 57 15 “Yath ag raṁ succhannaṁ, vuṭṭhi na samativijjhati, evaṁ subh vitaṁ cittaṁ r go na samativijjhati”61. “Just as a rain does not break through a well-thatched house, so passion never penetrates a well-developed mind”. Again the Buddha said, “Monks, there are four developments of right concentration62 viz. (i) There is a development of right concentration that leads to happiness (sukha) in this very life, (ii) There is a development of concentration that leads to obtain knowledge and vision (abhiññ ), (iii) There is a development of concentration that leads to mindfulness and clear comprehension (sati and sampajañña) and (iv) There is a development of concentration that leads to the destruction of cankers, the canker of sensual-desire (k mar ga), the canker of being (sattha: rūpa and arūpar ga), the canker of views (sakkaya diṭṭhi) and the canker of ignorance (avijj )63. One who is secluded from sensual enjoyment and secluded from evil thoughts can attains and dwells in the first jh na, which consists of rapture (pīti) and happiness (sukha) born from seclusion, accompanied by thought and examination. With the subsiding of thought and examination, one can enters and dwells in the second jh na, which has calm internally and unification of mind and consists of rapture and pleasure born from concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; one can enters and dwells in the third jh na. With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jh na, neither painful nor pleasant, which has purification of mindfulness by equanimity and this is called right concentration (samm -sam dhi)64. 61 . . 63 . 64 . 62 success (catt ro iddhip da) are four factors—desire, energy, mind and investigation—employed in conjunction with volitional effort as vehicles for mastering concentration, The five faculties (pañca indriyani) are the faculties of faith, energy, mindfulness, concentration, and wisdom, The five powers (pañca balani) are identical with the faculties, but viewed as forces overcoming opposition rather than as agents of control, The seven factors of enlightenment (sattha bojjhaṅga) are mindfulness, investigation of phenomena, energy, rapture, serenity, concentration, and equanimity, The Noble Eightfold Path(ariyo aṭṭhaṅghiko maggo) consists of the eight kinds of rightness. Dhp. N rada Thera, (Taipei: The Corporate Body of the Buddha Educational Foundation, 1993), P.15. AN. Rohitassa Sutta. trans. Bhikkhu Bodhi, (Boston: Wisdom Publications, 2012), P. 431. Pati.M. trans. Bhikkhu Ñ ṇamoli, Series No. 43 (London: PTS, 1982), p.91. AN. Rohitassa Sutta. Bodhi, P.431, MN. Saccavibhaṅga Sutta. Ñ ṇamoli and Bodhi, p.1101, Subha Sutta. pp.814-817. 16 2.1.2 Benefits of Serenity Meditation ‘Samatha’ means serenity or tranquility, which is the concentrated, unshaken, undefiled and peaceful state of mind. It is called calm because it calms down the five hindrances (nīvaraṇas) including passions. By practicing samatha, four stages of rūpa jh nas and four of arūpa jh nas can be attained. Repeated exercise and development of these jh nas can lead one to further attainment of abhiññ , supernatural knowledge. When the mind is deeply concentrated on the object of meditation, all the hindrances are absent from the mind. There is an evidence that the meditation has been used to overcome the suffering which caused by drug abuse, alcoholism and certain emotional problems, as the Buddha has given a simile, “Just as a solid rock is not shaken by the storm, even so the wise ones (effective meditators) are not affected by praise or blame”65. Again the Buddha has given a simile in comparing the five hindrance as five calamities: “sensual desire is like a debt, ill-will like a disease, sloth & torpor is like imprisonment, restlessness & remorse is like slavery, and skeptical doubts is like being lost without a path in the desert. Therefore the Buddha called these five hindrances as obstructions, hindrances, corruptions of the mind, and weakeners of wisdom, which causes of blindness, loss of vision, unknowing, opposed to wisdom and leading away from liberation” 66. The result of samatha meditation therefore is some degree of happiness through the attainment of deep concentration (sam dhi) such as access (upac ra) or fixed (appan ) concentration called jh na67, but it does not enable a meditator to rightly understand the bodily and mental phenomena as they really are. The development of mental tranquility with concentration is accompanied by three benefits; it gives happiness in the present life, a favorable rebirth, and the freedom from mental defilements which are a prerequisite for attainment of insight. In samatha the mind becomes like a still and clear pool completely free from disturbance and agitation, and ready to mirror on its surface the nature of things as they really are, the aspect of them which is hidden from ordinary knowledge by the restlessness of craving. As the Buddha said, . Selo yath ekaghano v tena na samīrati, evaṁ nind pasaṁs su na samiñjanti paṇḍit . Dhp. V. 81. . Guṇaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation, pp.60-61“Pañcime bhikkhave nīvaraṇ andhakaraṇ qcakkhukaraṇ aññ ṇakaraṇ paññ nirodhik vigh tapakkhiy anibb nasaṁvattanik ”. 67 . Buddhaghosa explains Jh na as follows:—“ rammaṇa’ upanijjh nato paccanīkajh panato v jh naṁ”, Jh na is so called because it thinks closely of an object or because it burns those adverse things (hindrances—nīvaraṇas)- N rada’s, Manual, p. 66. 65 66 17 “Dunniggahassa lahuno yatthak manip tino, Cittassa damatho s dhu; cittaṁ dantaṁ sukh vahaṁ”68. “Wonderful, indeed, it is to subdue the mind, so difficult to control, ever swift and seizing whatever it likes. A tamed mind brings happiness”. By developing tranquility (samatha), gains many benefits such as improve mental and physical health as well as increase the ability to concentrate which accelerates learning, reduces anxiety, builds selfconfidence as well. As the Buddha said, “Neither mother, father, nor any other kinsmen can do greater good than one’s own well-directed mind”“Na taṁ m t pita kayit , aññe v pi ca ñ tak , samm paṇihitaṁ cittaṁ seyyaso naṁ tato kare”69. The mind is directed towards the ten kinds of meritorious deeds (dasa puññ kiriya vatthuni)70, which brings all happiness in life. As the Buddha advised to the monks to make strenuous efforts in their training and practice of Dhamma, gradually going up step by step, starting from avoiding evil deeds by restraint of physical and vocal action, to proceed to mental restraint through meditation, then progressing towards attainment of four stages of jh na, and ultimately to the stage where all moral defilements were eliminated and attained Nibb na71. 2.2 Differences between Serenity and Insight Some of the differences between serenity (samatha) and insight (vipassan ) mediation as given below: 1. Serenity meditation (samatha bh van ) enables the mind to calm abiding, which steadies, composes, unifies and concentrates the mind (citta-ekaggat ) whereas insight meditation (vipassan bh van ) enables one to see and fully realizes the . Dhp. N rada, P.36. . Ibid. P.45. 70 . Generosity (d na), morality (sīla), meditation (bh van ), reverence (appaccay na), service (vyy vacca), transference of merit (pattid na), rejoicing in other’s merit (patt numod na), listening to the Dhamma (dhammasavanaṁ), preaching the Dhamma (dhammadesana) and rectification views (diṭṭhūjukamma). 71 . MN. Mah -Assapura Sutta. Bodhi, pp.362-370. 68 69 18 ultimate reality, explore and discern “formations” (conditioned phenomena based on the five aggregates)72. 2. Samatha meditation practices aimed at temporarily overcoming toxic mental states by systematically cultivating nourishing mental states, in particular the qualities of mindfulness, alertness and effort, whereas insight (vipassan ) meditation practices aimed at permanently removing toxic mental states by uprooting the attachments that underlie them. 3. Samatha meditation is bright and stable calmness of mind that results from such practices of concentration (sam dhi) and removes all five hindrances (nīvaraṇas) and attained five mental factors, whereas in vipassan meditation investigate the five aggregates by three characteristics (tilakkhaṇa) of conditioned existence, as being impermanent, as suffering, as a disease, as a tumor, as a barb, as a calamity, as an affliction, as alien, as breaking up, as empty, as non-self73. 4. Samatha meditation is not only to conduce concentration of the mind but also free from all distraction (vikkhepa), whereas the technique vipassan is abandoning all tendencies (anusay ) and fetters (saṁyojan )74. 5. Samatha meditation is a method of mental purification which allows one to face life's tensions and problems in a calm, balanced way and one can understand the wrong as wrong and right as right-upholding right view, goes to the realms of bliss (dev lok )75, whereas through insight meditation one can destroy the seed of rebirth (craving) and attain ed the highest peace (Nibb na)76. 6. By developing samatha meditation, one can attain ed the higher knowledge, such as abhiññ 77 , whereas insight meditation is an art of living or the way of life, one . The aggregates of form (rūpa), feelings (vedan ), perception (saññ ), mental formation (saṅkh r ) and consciousness (viññ na). (AN. A 2:325). 73 . Impermanence (anicca), un-satisfactoriness (dukkha) and non-self (anatta) “ impermanence” and “ breaking up” represent contemplation of impermanence (anicca-,manasik ra), “ empty” and “non-self” represent the contemplation on non-self (anatt -,manasik ra), and the others represent the contemplation on suffering (dukkha-,manasik ra) (SN.A 2:334). Vism. & Pati.M however include “alien” in the reflection of non-self”. 74 . Harcharan Singh Sobti, Vipassan : The Buddhist Way (Delhi: Eastern Book Linkers, 2003), P.85. 75 . Dhp.V 319:“Vajjañca vajjato ñ tv , avajjañca avajjato, samm diṭṭhisam d n , satt gacchanti suggatiṁ”. 76 . The destruction of greed (lobha), hatred (dosa) and ignorance (moha). 77 . Psychic power (iddhividha), divine eye (dibbacakkhu), divine ear (dibbasota), knowing other’s mind (paracittavij nana), and recollection of past lives (pubbeniv s nussati). 72 19 can achieve the magga and phala through direct realization by practicing the noble eightfold path. 7. The Buddha said that the proper cultivation of samatha leads to the ending of lust or emotional defilements, while the proper cultivation of vipassan leads to the ending of ignorance or cognitive defilements. As such, says both samatha and vipassan meditation must be cultivated (Nett. 43). 8. When serenity is developed, the mind is developed. When the mind is developed, lust is abandoned. When insight is developed, wisdom is developed. When wisdom is developed, ignorance is abandoned78. 2.3 Insight Meditation Insight Meditation (Vipassan bh van ) is one of the most ancient meditation techniques in India. It was re-discovered about 2500 years ago by Gotama the Buddha and taught by him as a universal remedy for universal disease79. During the Buddha’s time, large numbers of people in northern India were freed from the bonds of suffering by practicing vipassan bh van , which allowing them to attain the highest levels of attainment in all spheres of life. “The term ‘vipassan ’ is derived from vi + √ dis- to see, literally, means perceiving in diverse ways, which is impermanency (anicca), un-satisfactoriness (dukkha), and soullessness (anatt ). It is rendered by ‘insight’, contemplation’, ‘intuition’, ‘introspection’. The main object of vipassan is to see things as they truly are, in order to gain one’s Emancipation”80. The term ‘passan ’ which means “seeing”, the ordinary sort of vision with the eyes, but vipassan has a special meaning of vision: the observation or inquire the reality within oneself, the entire reality of body and mind 81. According to Bhikkhu Bodhi, “vipassan is explained as seeing in diverse ways (vividh k rato dassana), through direct meditative perception of phenomena in the terms of three characteristics of impermanence, suffering and non-self”82. The whole meaning of the word ‘vipassan ’ is looking into something with clarity and precision, seeing each component as distinct and separate. Vipassan meditation is the personal purification of the mind by eradicating all craving and attachment. It is mentioned 78 . . 80 . 81 . 82 . 79 AN.2:31 William Hart, The Art of Living (Igatpuri: VRI, 1987), P.146. N rada, A Manual of Abhidhamma, pp.440-441. William Hart, The Art of Living, P.91. Bodhi. trans. A Comprehensive Manual of Abhidhamma, P.330. 20 that the essence of vipassan is anupassan , which means to see the things (dhammas) as they are. And such anupassan is practiced by the discipline called “Satipaṭṭh ṇa”, the ‘Foundation of Mindfulness’83. During the training, the trainers have to concentrate on only one task-the battle with own ignorance (avijj ). The teacher is simply a well-wisher pointing the way. Those followers of the path are released from the bonds of M ra84. The foremost among such qualities is the complementary pair of faith (saddh ) and right view (samm -diṭṭhi) for the practice of the Buddhist path. Traditionally, the faith (saddh ) is placed at the beginning of the Buddhist training, which is the prerequisite for the later stages comprised in the triad of virtue (sīla), concentration (sam dhi), and wisdom (paññ ). The second pillar that supports to practice of insight meditation is the cognitive counterpart of faith, namely, right view (samm -diṭṭhi). Right view (samm -diṭṭhi) initially means right belief or understanding. Although Lord Buddha did admonish that one should not accept his doctrine blindly but should inquire into their meanings and attempt to realize the truth by oneself85. By practicing vipassan , the Buddha penetrated wisdom; by the light of wisdom he uprooted all the cankers of greed hatred and ignorance. He discovered the law of dependent origination (paṭicca-samupp da), the chain of cause and effect conditioning the universe. “Whatever arises due to a cause; when the cause is eradicated there can be no resulting effect. He knows the cause of suffering which is nothing but the craving and attachment but having realization the truth, he penetrated the illusion of solidity in mind and matter, dissolved the tendency of his mind to cling and crave, and realized the unconditioned truth”86. The darkness of ignorance was dispelled and the light of wisdom (paññ -dīpa) shone forth in all its brilliance. The subtlest defilements of his mind were washed away. All the shackles were broken. No craving remained for the future; his mind became free from all attachments. With 83 . Harcharan Singh Sobti, Vipassan : The Buddhist Way, p.85. . Dhp. Weragoda Sarada, P.1118. The m ra of defilements (kilesa m ra), the m ra of kamma-formation (kamma m ra), the m ra of aggregates (khandh m ra), the m ra of death (maccu m ra) and the m ra as a deity (devaputt m ra). “Tumhehi kiccaṁ tappaṁ akkh t ro Tath gat ; Paṭipann pamokkhanti jh yino m rabhandhan ”. 84 85 . Bhikkhu Bodhi, Two Styles of Insight Meditation. BPS Newsletter Cover Essay, No. 45 (Kandy: BPS, 1998), P.3. 86 . cariya Buddharakkhita, The Wheel of Life (Bangalore: BVT, 2005), p.29. 21 the experience of total liberation the following words of joy (ud na) came forth87. “Through countless births I wandered in saṁs ra, seeking, but not finding, the builder of the house (life). Repeatedly taking birth is indeed misery! O builder of the house, you are now seen! You cannot build this house again. All the rafters and the ridgepole are shattered. The mind is free from all the saṅkh r . I have attained the destruction of craving”88. 2.3.1 Development of Insight Meditation In general, the development of vipassan meditation is to develop vision, understanding and insight in regard to formations, the central aspect to be seen into the characteristics of conditioned existence that is impermanence (anicca), suffering (dukkha) and non-self (anatt ). “The development of insight meditation (vipassan bh van ) is distinctively of the Buddhist form of meditation. This system of meditation is unique to the Buddha’s Teaching and is intended to generate direct personal realization of the Four Noble Truths (catt ro ariya saccani) as enunciated by the Buddha. The development of serenity meditation (samatha bh van ) is also found in non-buddhist schools of meditation. However, the serenity of Buddhist meditation as thought to concentrate the mind first which is providing for the establishment of insight meditation89. “Having attained sam dhi, the mind becomes concentrated, purified, firm and imperturbable, and then the meditator directs and inclines his mind to insight knowledge (vipassan ñ ṇa). With this insight knowledge he discerns the three characteristics of the phenomenal world. As he/she advances in his practice of vipassan and his/her mind becomes more and more purified, firm and imperturbable, he directs and inclines his mind to the knowledge of the extinction of moral intoxicants ( savakkhayañ ṇa). He then truly understands the four noble truths that are dukkha, the cause of dukkha, the cessation of dukkha and the path leading to the cessation of dukkha. He also comes to understand fully the moral intoxicants ( savas) as they really are the cause of savas, the cessation of savas and the path leading to the cessation of the savas. With this knowledge of extinction of savas 87 . Dhp. Weragoda Sarada, pp.654-657.“Anekajatisamsaram sandhavissam anibbisam, gahakarakam gavesanto dukkha jati punappunam. Gahakaraka dittho’si puna geham na kahasi, sabba te phasuka bhagga gahakutam visankhitam, visankharagatam cittam tanhanam khayamajjhaga”. . According to the commentary, these verses are the Buddha’s “Song of Victory”, his first utterances after Enlightenment. Here the house-builder represent as craving; house as saṁs ric existence; rafters as passions; ridgepole as ignorance. See also, Guṇaratana’s. A Critical Analysis of the Jh nas in Therav da Buddhist Meditation. P.145. 89 . Bodhi, trans. A Comprehensive Manual of Abhidhamma, P.329. 88 22 he/she becomes liberated. He/she knows that rebirth is no more, which he has lived the holy life; he has done what he has to be done for the realization of the path (magga) and fruition (phala). The Buddha taught with one only object the extinction of suffering and release from conditioned existence. That object is to be obtained by the practice of meditation (for serenity and insight) as laid down in numerous discourses of the Suttanta Piṭaka”90. Vipassan is a technique of meditation which leads to the direct personal apprehension and verification of the truth of Buddhist teachings, such as the cognition that all formations (saṅkh r ) bear the ‘three marks’ (tilakkhana). This insight leads to entry into the supramundane paths and to Nibb na. Vipassan thus leads to an intellectual understanding of doctrine, in contrast to Samatha which leads to a transit state of rapt absorption. According to Guṇaratana, “there are two kinds of disciples of the Buddha which are approaches because of differing mental dispositions: the first one is the disciples of a contemplative bent of mind prefers to conquer the five hindrances (nīvaraṇas) through the developing the jh nas and thereafter moves to insight (vipassan ), hence it is called “samathay nika”. This kind of disciples is stated to develop ‘insight preceded by serenity’. The second disciples of an intellectual bent of mind which follows direct course and develops ‘serenity preceded by insight’ and it is therefore known as “vipassan y nika”91. 2.3.2 Benefits of Insight Meditation There are seven benefits to be derived from practicing satipaṭṭh ṇa meditation, namely: i) Purification of a being from all defilements, ii) Overcoming of sorrow, iii) Overcoming of lamentation, iv) Overcoming of physical suffering or bodily pain, v) Overcoming of mental suffering or mental pain, vi) Attainment of path and fruition knowledge, and vii) Attainment of Nibb na92. Evil action springs from attachment, it springs from ill-will, it springs from folly, it springs from fear then the Buddha spoke thus: “For one who transgresses the Dhamma, through desire, hate, fear, delusion, his fame diminishes, like the moon in the dark fortnight. But for one who doesn't transgress the Dhamma through 90 . Sayagyi U Ko Lay, Guide to Tipiṭaka, P.21. . Guṇaratana, The Path of Serenity and Insight, pp.38-39. 92 . There are many P li terms for Nibb na: Loosening and disgorging of craving (vir ga); sobering up from intoxication (madanimmadana); eliminating thirst (pip savinaya); withdrawal from clinging ( layasamuggh ta); ending the cycle (vaṭṭupaccheda); destroying craving (taṇhakkhaya); ceasing craving (nirodha); extinguishing craving (Nibb na)- A Study Guide for right practice of the three trainings, p.216. 91 23 desire, hate, fear, delusion, his renowned increases, like the moon in the bright fortnight”93. Buddha said, “Bhikkhus, when one Dhamma is developed and cultivated it leads to a great sense of urgency, to great benefit, to great safety from bondage, to great mindfulness and full awareness, to obtainment of knowledge and insight, to a pleasant abiding here and now. Just like a tall woodland tree crowned with flowers in the summer months, in the early summer, just like this he preached the Dhamma which is best, which goes to Emancipation, the highest benefit”94. Insight (vipassan ) meditation brings the abandoning of ignorance and results in liberation by wisdom, together with “liberation of mind” and “liberation by wisdom” which constitute Arahantship, the final goal95. So the Buddha said, “There is no concentration in one who lacks of insight wisdom and whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness and to the discerning one that reflects the Deathless (Nibb na)”96. Having realization of final liberation, the Buddha explained thus: “There is a sphere of existence that is beyond the entire field of matter, the entire field of mind, that is neither this world nor another world nor both, neither moon nor sun. This I call neither arising, nor passing away nor abiding, neither dying nor rebirth. It is without support, without development, and without foundation. This is the end of suffering”97. In the conclusion, samatha and vipassan are compared to the pair of messengers, who carry the message of truth, that is, Nibb na to the consciousness who is the Lord of the town, viz. the body, mindfulness (sati) being the gate-keeper of the six senses, and the noble eightfold path being the way to Nibb na. The purpose of samatha is to induce concentration in the mind and free it from all distractions (vikkhepa). The essence of vipassan is to see the truth as it is (anupassan ). Both samatha and vipassan jointly together act as a single harmonious entity as the way to Nibb na. . DN. Sig laka Sutta 31: “Chand dos bhay moh , yo Dhammaṁ ativattati, Nihīyati tassa yaso, k ḷapakkhe va candim . Chand dos bhay moh , yo Dhammaṁ n tivattati, pūrati tassa yaso, sukkapakkhe va candim ”. 94 . Ratana Sutta, Sutta Nip ta. Dines Andersen and Helmer Smith, (Boston: PTS, 1984), P.41. “Vanappagumbe yath phussitagge gimh nam se paṭhamasmiṁ gimhe, tathūpamaṁ Dhammavaraṁ adesayī, Nibb nag miṁ paramaṁhit ya” 95 . AN. Bodhi, P.47. 96 Dhp. Weragoda Sarada, p.1469: “Yato yato samm sati khandh naṁ udayabbayaṁ, labhatī pītipamojjaṁ amataṁ taṁ vij nataṁ” 97 William Hart, The Art of Living, P.123. 93 24 Chapter Three Way to Practice of Meditation on Breathing 3.1 Brief Introduction The Mindfulness of Breathing ( n p nasati)98 is one of the most effective meditation subjects for developing concentration. It is one of the most universally-applicable methods of cultivating mental concentration. According to n p nasati Sutta (MN.118), “it is shown how the work of mindfulness of the body, having developed and cultivated the mindfulness of breathing and the four absorptions of tranquility meditation (appan -jh nas of samatha bh van ), insight meditation (vipassan bh van ), the development of the path (maggabh van ) and the realization of the fruit (phala-sacchikiriya)- these last two being known as true knowledge and deliverance (vijj -vimutti) are accomplished by the practice of mindfulness on breathing alone”99. Here, knowledge (vijj ) means the four path knowledges (magga-ñ ṇa), and deliverance (vimutti) means the four fruition knowledges (phala-ñ ṇa). The four foundation of mindfulness, the seven factors of enlightenment and knowledge and deliverance comprise the thirty-seven aids to enlightenment (bodhipakkhiyadhamm ). Hence, it means that the thirty-seven aids to enlightenment are automatically fulfilled. Out of forty prescribed exercises of samatha meditation, mindfulness of breathing is the best and easiest to establish the mind continuously all the times, even the Buddha also praised this meditation subject more highly than other subjects. The commentator too called n p nasati is “the plane of great person-ages” (mah purisa-bhūmi), which means the mindfulness of breathing, is not a meditation subject suitable for the ordinary persons. It is . Pati,M. Ñ ṇamoli, p.205: ‘ n p nasati-mindfulness of breathing’ ( na+ p na+sati): ‘Anaṁ’ is air entering inwards; ‘ap naṁ’ is air issuing outwards. 99 . MN. trans. I.B. Horner, Vol. III (Oxford: PTS, 1999), P.124. 98 25 suited to the persons of great wisdom100. And it is said to be the most difficult object: “this mindfulness of breathing is difficult, difficult to develop, a field in which only the minds of Buddhas, Pacceka Buddhas, and Buddha’s sons are at home”101. As the Buddha said, “If one holds oneself dear, one should diligently watch one-self. Let the wise man keep vigil during any of the three watches of the night” 102. In accordance with the above admonition, the wise and good people who have ability to see clearly the relationship of the cause and effect should, right from the first period of the life, renounce and relinquish success in attainment of wealth (bhoga-sampatti) and put fort effort to attain the spiritual success (bhava-sampatti)103. In the K yagt -sati Sutta (MN.119), there are eighteen exercises has been described in mindfulness of the body, namely, mindfulness of breathing ( n p nasati), mindfulness of the bodily postures and movements (iriy patha), clear comprehension (sampajañña), attention to the impurities of the body (paṭikkūla), analysis of the elements (dh tu-vavaṭṭh na), nine cemetery contemplations (sivithik ), and the four jh nas104. 3.2 How to Meditate on Breathing In the Suttas of P li tradition has been mentioned that the sitting meditation with cross-legged posture is suitable and the most important part of the meditation. As the Buddha said thus: “Here105, Monks, the mindfulness of breathing has to be developed and cultivated, it is of great fruit and great benefit and how, here a monk, gone to the forest or to the root of a tree or an empty hut, sits down; having folded his legs crosswise106, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out”107. The phrase “gone to the forest or to the root of a tree or an empty hut” means signifies that one goes to a reasonably quiet place where there will be few disturbances. A suitable location will be one that is away from road noises, loud and persistent music or . Ledi Say daw, The Manuals of Buddhism (Yangon: Mother Ayeyarwaddy Publishing House, 2004), P.661. . Vism. Ñ ṇamoli, p.306. 102 . Dhp. v.157. “att naṁ ce piyaṁ jaññ , rakkheyyanaṁ surakkhitaṁ; Tiṇṇaṁ aññataraṁ y maṁ, paṭijaggeyya paṇḍito” 103 . Ledi Say daw, Manual, p.652. 104 . Ibid. p.661. 105 . Vism. Ñ ṇamoli, p.261. The word here signifies the Buddha’s dispensation as the prerequisites for a person to produce concentration through the mindfulness of breathing in all sixteen modes and it denies that such a state exists in any other dispensation. For this is said: Monks, only here is there an ascetic, here a second ascetic, here a third ascetic and here a fourth ascetic; other dispensations are devoid of this kind of ascetics. That is why it was said above “in this dispensation of bhikkhu”. 106 . Idha pana bhikkhave bhikkhu araññagato v rukkhamūlagato v suññag r gato v nisīdati pallaṅkaṁ bhujitv ujuṁ-k yaṁ paṇidh ya parimukhaṁ satiṁ upaṭṭhapetv . 107 . Ñ ṇamoli and Bodhi, trans. The middle length discourses of the Buddha, P.259. 100 101 26 sounds, people as well as animals for the better concentration. There is another important aspect to sitting meditation. One must sit without moving the body for any reason. “Just as a man who tames a calf Would tie it to a post, so here Should his own mind by mindfulness Be firmly to the object tied”108. This is how signifies an abode is favorable to his/her development of concentration through the mindfulness of breathing. ‘Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short’109. He trains thus: ‘I shall breathe in experiencing the whole body’; he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in tranquillizing the bodily formation’; he trains thus: ‘I shall breathe out tranquillizing the bodily formation’110. The Visuddhimagga gives a simile: the simile of the gate-keeper. A gate-keeper does not pay attention to people who have already gone inside or outside the town: he pays attention only to people who arrive at the gate. In the same way, the breaths that have gone inside and outside are not the yogi's concern. His concern is only the breaths that arrive at the touching point (the gate). It is said that “satova assasati satova passasati’ which means inhale with mindfulness; exhale with mindfulness, during the period already fixed, one’s mind should be entirely keep on the breathing in and out and not allowed to move elsewhere. And in order to do so, one should be practiced in k yika-vīriya and cetasika-vīriya. K yika-vīriya means effort to practice for a fixed period in everyday without break, and cetasika-vīriya means highly care to concentrate the mind on the breathing in and out so that it may not stray anywhere as well as the sleepiness torpor and languor may not come”111. These two kinds of efforts have applying the mind in this way for fifteen days, a month, two months, etc., one’s . Vism. Buddhagosha, trans. Ñ ṇamoli, 1956, p.289. . One practices n p nasati is firmly mindful of breathing in and out. When he takes a long deep breath in and out, he knows that he is taking a long deep breath in and out. He remains mindful as the breath become shorter and shorter. And when he lets a short breath in and out, he knows that he is letting a short breath in and out and keep contemplating the breath with mindfulness until the breathing becomes calm and soft. 110 . Vism. Ñ n moli & Bodhi, Ch.VIII, p.259, since cariya Buddhaghosa has commented on the four tetrads into sixteen modes on the mindfulness of breathing. 111 . Ledi Say daw, The Manual, P.436. 108 109 27 mindfulness becomes fixed on breathing in and breathing out. This fixed mindfulness is designated as Right mindfulness (samm -sati). 3.3 Sixteen Modes of Mindfulness on Breathing As the Buddha said, “Monks, this is the sole path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the noble path and for the realization of Nibb na, namely, the four foundation of mindfulness”112. For one who is the intellectually restless type or who too easily falls prey to conceptual entanglement, n p nasati is the appropriate antidote. But the explanation of the 16-mode meditation in all traditions confirms that at its highest level, it is a complete path of liberation capable of leading to Arahat-hood113. The three versions agreed in describing how awareness of the breath can proceed through sixteen steps: four sets of four steps, with each tetrad corresponding with one way of establishing mindfulness (saṭipaṭṭh na). The important indication of the n p nasati-sutta is that the entire practice of the four ways of establishing mindfulness can be developed with a single meditation object as the mindfulness on breathing and thus a bodily phenomenon, all four ways of establishing mindfulness can be developed based on being mindful on the breath. I. Mindfulness of the Breath-Body (Kāyānupassanā): “Monks, when the mindfulness of the body has been developed, which bear great fruit and benefit. Here114, Monks, a monk who is having gone to the forest, and sit with crosslegged, under the foot of a tree or empty hut, holding his back keep erect and arousing mindfulness in front of him; mindfully he breathes in and mindfully he breathes out”. Each step consists of a pair of breathing in and breathing out. Here in a brief explanation, giving both P li and translation115 as follows: . DN.22. Mah -saṭipaṭṭh na Sutta: “Ek yano ayaṃ, bhikkhave, maggo satt naṃ visuddhiy , sokaparidev naṃ samatikkam ya dukkhadomanass naṃ atthaṅgam ya ñ yassa adhigam ya, nibb nassa sacchikiriy ya, yadidaṃ catt ro satipaṭṭh n ” , 113 . K.L Dhammajoti, The Sixteen-mode Mindfulness of Breathing. JBS Vol. VI, (Colombo: Centre for Buddhist Studies, 2008), p.283. 114 . ‘Here’ means in this View, in this belief, in this opinion, in this persuasion, in this Teaching, in this Discipline, in this Teaching and Discipline (Dhamma-Vinaya), in this creed, in this spiritual life, in this Buddha's Dispensation (S sana). 115 . Vim. Upatissa, p.157. 112 28 1. “Dīghaṁ v assasanto dīghaṁ assas mīti paj n ti”116, ‘When a monk takes in a long breath, he is mindful that he is taking in long breath’. “Dīghaṁ v passasanto dīghaṁ passas mīti paj n ti”, ‘When a monk lets out a long breath, he is mindful that he is letting out a long breath’117. 2. “Rassaṁ v assasanto rassaṁ assas mīti paj n ti”, ‘When a monk takes in a short breath, he is mindful that he is taking in a short breath’. “Rassaṁ v passasanto rassaṁ passas mīti paj n ti”, ‘When a monk lets out a short breath, he understands that he is letting out a short breath’. 3. “Sabbak yapaṭisaṁvedī assas mīti sikkhati”118, “Clearly aware of the entire in breath-body, I shall breathe in, so he exerts and trains himself”119. “Sabbak yapaṭisaṁvedī passasiss mīti sikkhati”, ‘mindfully, I shall experience the whole breath as I shall breathe out so he exerts’. 4. “Passambhayaṁ k yasaṅkh raṁ assasiss mīti sikkhati”, ‘mindfully, I will calm down the body formation (in breath) as I shall breathe in120, so he exerts. “Passambhayaṁ k yasaṅkh raṁ passasiss mīti sikkhati”, ‘mindfully, I shall calm down the body formation as I shall breathe out, so he exerts’. “Again, bhikkhus, when walking, a bhikkhu understands, ‘I am walking’; when standing, he understands121, ‘I am standing’; when sitting, he understands, ‘I am sitting’; when lying down, he understands: ‘I am lying down’; or he understands accordingly however his body is disposed122. While he is thus diligent, ardent, self-resolute, etc. the mind itself is inwardly settled, calmed, focused, and concentrated. In this way, monks, a monk does . PED. 1921, p.432: to know, find out, come to know, understand, distinguish D i.45 (yath bhūtaṁ really, truly). 117 . Paṭi. M: explains that as he is contemplating the long breath coming in and out wholesome desire (chando) and gladness (p mojja) arise, and eventually equanimity is established. 118 . PED. P.783, to learn, to train oneself (ghaṭati v yamati Vism 274); sikkh -padesu, to train oneself in the Sikkh padas D i.63, 250; Vin i.84; to train oneself to give up Sn 974; the thing acquired by training to learn, to train oneself towards Nibb na Sn 940, 1061. 119 . MN. trans. I.B. Horner, Vol. III (Oxford: PTS, 1996), P.130. 120 . Long in-breath (etc.) belongs to the body, these things are bound up with the body, are bodily processes, he trains in calming, settling and pacifying these bodily processes. 121 . The words "he understands" are emphasized to show that one does not focus with strong attention on the breath to the exclusion of everything else. One merely understands what the breath is doing in the present moment. 122 . MN. trans. Horner, p.130. 116 29 develop the mindfulness of body123. Even though one is unable to undertake the higher work of tranquility and insight, if one control one’s mind and keep it successfully at will within one’s body, one can enjoys the flavor of Nibb na. Hence, it is said thus: “Those who have missed mindfulness of the body have missed Nibb na. Those who have not missed the mindfulness of the body have not missed Nibb na. Those who have not utilized mindfulness of the body have not utilized Nibb na. And those who have utilized the mindfulness of the body have utilized Nibb na”124. II. Mindfulness of Feelings (Vedanānupassanā): 5. “Pītipaṭisaṅvedī assasiss mīti sikkhati”, ‘mindfully, one will experiencing rapture (pīti)125, as he take a breath in, thus he trains: ‘I experiencing rapture’. “Pītipaṭisaṁvedī passasiss mīti sikkhati”, ‘mindfully, he experience joy (pīti) as he let a breath out. In this case, it means to focus awareness on pīti as well as breathing in and out. There are two types of knowing pīti by concentration (sam dhi) and insight (vipassan ) meditation126. 6. “Sukhapaṭisaṁvedī assasiss mīti sikkhati”, ‘mindfully, he will experience happiness (sukha)127 “Sukhapaṭisaṁvedī passasiss mīti sikkhati”, he trains like this: experiencing pleasure I will breathe out. 7. “Cittasaṅkh rapaṭisaṁvedī assasiss mīti sikkhati”, he trains like this: experiencing the mental process (formation) I will breathe in. “Cittasaṅkh rapaṭisaṁvedī passasiss mīti sikkhati”, he trains like this: experiencing the mental process I will breathe out. 123 . Ibid. MN. Bodhi, p.950. . AN. Ekaka-nip ta, Amata-vagga.trans. F.L. Woodward, pp.40-41. 125 . PED. Pp.513-514, emotion of joy, delight, zest, exuberance, joy of the 5 grades, viz. khuddik (slight sense of interest), khaṇik (momentary joy), okkantik (oscillating interest, flood of joy), ubbeg (ecstasy, thrilling emotion), and pharaṇ pīti (interest amounting to rapture, suffusing joy). 126 . Knowing pīti by sam dhi means to meditate from the first jh na to second jh na that which highlight such as rapture (pīti), because applied thought (vitakka) and sustained thought (vic ra) are eliminated. Knowing pīti by vipassan is contemplating the Three Characteristics (tilakkhaṇa) of all conditioned things which are impermanence (anicca), suffering (dukkha) and non-self (anatta). This can be gained by contemplating the arising and passing away of pīti. 127 . BD. 1980, p.324: Pleasant, happiness, joy, bliss. It is one of the three feelings (vedan ) and may be either bodily or mentally. Pleasure means there are two kinds of pleasure, bodily pleasure and mental pleasure. In brief, bodily pleasure is described as bodily agreeableness and pleasure arising from bodily contact; mental pleasure is described as mental agreeableness and pleasure arising from mental contact. 124 30 8. “Passambhayaṁ cittasaṅkh raṁ assasiss mīti sikkhati”, he trains like this: making the mental process calm I will breathe in. In this way, nanda, a bhikkhu dwells contemplating feelings in the feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world128. III. Mindfulness of Mind (Cittānupassanā): 9. “Cittapaṭisaṁvedī assasiss mīti sikkhati”, he trains like this: experiencing the mind I will breathe in. “Cittapaṭisaṁvedī passasiss mīti sikkhati”, he trains like this: experiencing the mind I will breathe out. 10. “Abhippamodayaṁ cittaṁ assasiss mīti sikkhati”, he trains like this: gladdening the mind I will breathe in. “Abhippamodayaṁ cittaṁ passasiss mīti sikkhati”, he trains like this: gladdening the mind I will breathe out129. 11. “Sam dahaṁ cittaṁ assasiss mīti sikkhati”, he trains like this: concentrating the mind I will breathe in. “Sam dahaṁ cittaṁ passasiss mīti sikkhati”, he trains like this: concentrating the mind I will breathe out130. 12. “Vimocayaṁ cittaṁ assasiss mīti sikkhati”, he trains like this: freeing the mind I will breathe in. “Vimocayaṁ cittaṁ passasiss mīti sikkhati”, he trains like this: freeing the mind I will breathe out131. 128 . MN. Vol. III, trans. Horner, pp.125-126. . Pati.M. p.194. When he understands unification of cognizance and non-distraction through long in and out breaths and so on with all the modes…and acquainted with cognizance, gladdening of cognizance arises in him. Because of the long breath (etc.) he knows his mind is one-pointed and un-scattered, and gladness arises in the mind. 130 . Pati.M. Dīgh ṁ ass savasena (...pe...) cittassa ekaggata avikkhepo sam dhi; because of the long breath (etc.) his mind is one-pointed, un-scattered and concentrated. 131 . Pati.M. R gato ... dosato ... mohato ... m nato ... diṭṭhiy ... vicikicch ya ... thinato ... uddhaccato ... ahirikato ... anottappato vimocayaṁ cittaṁ assasiss mī (...pe...) ti sikkhati; he trains like this: freeing the 129 31 As the Buddha told to nanda that there is no development of concentration by mindfulness of breathing for one who is muddled and who lacks clear comprehension. Therefore, nanda, on that occasion the bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world132. IV. Mindfulness of Mind-Object (Dhammānupassanā): 13. “Anicc nupassī assasiss mīti sikkhati”, he trains like this: contemplating impermanence I will breathe in. “Anicc nupassī passasiss mīti sikkhati”, he trains like this: contemplating impermanence I will breathe out133. 14. “Vir g nupassī assasiss mīti sikkhati”, he trains like this: contemplating dispassion I will breathe in, “Vir g nupassī passasiss mīti sikkhati”, he trains like this: contemplating dispassion134 I will breathe out. 15. “Nirodh nupassī assasiss mīti sikkhati”, he trains like this: contemplating cessation I will breathe in, “Nirodh nupassī passasiss mīti sikkhati”, he trains like this: contemplating cessation I will breathe out, 16. “Paṭinissagg nupassī assasiss mīti sikkhati”, he trains like this: contemplating letting go (discerning renunciation) I will breathe in. “Paṭinissagg nupassī passasiss mīti sikkhati”, he trains like this: contemplating letting go135 I will breathe out. mind from passion…hate ... delusion ... conceit ... (wrong) views ... doubt ... sloth (and torpor) ... agitation (and worry) ... lack of conscience ... (and) shamelessness I will breathe in (etc.). 132 . MN. Vol. III, trans. Horner, P.126. 133 . Pati.M. The five constituent groups, pañca khandha (of mind & matter) are impermanent. In what way are they impermanent? By way of rise and fall they are impermanent. 134 . Having seen the danger in form he is desirous for dispassion towards form, he is intent on faith, he determines his mind. The same is said for feelings (vedan ), perceptions (saññ ), (mental) processes (saṅkh r ), consciousness (viññ na), the eye ... old age and death. 32 A Bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Having seen with wisdom the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity136. “Suppose, at a crossroads there is a great mound of soil. If a cart or chariot comes from the east, west, north, or south, it would flatten that mound of soil137. So too, when a bhikkhu dwells contemplating the body in the body138, feelings in feelings, mind in mind, phenomena in phenomena, he flattens evil unwholesome states. In this way, monks, a monk developed the mindfulness of breathing. Thus, one who has been developed and well cultivated on the mindfulness of breathing, it yields great fruit and brings great advantages” 139. 3.4 Method of the Commentary In the Commentary (Aṭṭhakath ), three main stages140 of effort (practices) have been mentioned namely: 1. Counting (gaṇan ): Attention is placed on the breathing in and breathing out by counting them. “Counting is done in six turns. In the first, counting proceeds from one to five; then second, from one to six; in the third, from one to seven; in the fourth, from one to eight; in the fifth, from one to nine and in the sixth, from one to ten. After sixth turn, one must begin again from the first. Sometimes these six turns are counted as one”141. 135 . Pati.M. There is two types of letting go: letting go through abandoning and letting go through entering. Abandoning form is known as letting go through abandoning, the mind entering into Emancipation though the cessation (nirodha) of form is known as letting go through entering. 136 . MN. Ñ ṇamoli, p.946. 137 . The six sense bases are like the crossroads; the defilements arising in the six sense bases are like the mound of soil there. The four establishments of mindfulness, occurring with respect to their four objects, are like the four carts or chariots. The “flattening” of the evil unwholesome states is like the flattening of the mound of soil by the cart or chariot. 138 . Pati.M. P.178. How does one contemplate body in the body? He contemplates it as impermanent, not as permanent; as painful, not as pleasant; as not-self, not as self; he becomes dispassionate, does not delight; he causes greed to fade away, does not inflame it; he causes cessation, not arising; he relinquishes, does not grasp. When he contemplates as impermanent he abandons perception of permanence, when he contemplates as painful he abandons perception of pleasure, when he contemplates as not self he abandons perception of self, when he becomes dispassionate he abandons delight, when his greed fades away he abandons greed, when he causes cessation he abandons arising, when he relinquishes he abandons grasping. Thus he contemplates the body. 139 . SN. Bodhi, p.1777. 140 . Ledi Say daw, The Manuals of Buddhism, p.667. 141 . Ibid. p.668. 33 According to the method of counting, “when through the coarse out-breaths and inbreaths becoming calmed and allayed, the anxieties and cares of the body become tranquillized, both the body and mind become light, and the physical body rises in space”142. It is said that the sole function of counting is to cut short the wandering tendencies of the mind, acquired in the long series of previous rebirths, that makes it stray from inside the body to outside objects, and to keep the attention firmly fixed on the internal objects of in and out breathing143. 2. Connection (anubandhan ): Attention is directly placed on the breathings in and breathings out and it is have to be established firmly, but the counting is discontinued. “The connection method means outing forth effort to keep attention on the ‘spot of touch’ and perceive every in and out breath without counting them. It means repeating with effort in the counting stage in order to make the perception clearer and attention stronger and firmer, but without the help of counting the breath, until appears the counterpart sign (paṭibh ga-nimitta)144. 3. Fixing (ṭhapan ): The effort is heighten the higher stages of attainment are attained. “From the time the counterpart sign (paṭibh ga-nimitta) is appeared, the effort must be made according to the third stage, the method of fixing (ṭhapan ). During these three stages of effort, different sign will be appeared. Such as the image of the in-breath and out-breath that appear in the stage of counting is called the preparatory sign (parikamma-nimitta). In the stage of connection, the acquired sign will be appeared called uggaha-nimitta), and the manifestation that appears in the stage of attention is called the counterpart sign (paṭibh ga-nimitta)145. During the appearance of the preparatory sign (parikamma-nimitta) and acquired sign (uggaha-nimitta), the meditative concentration is attained known as preparatory concentration (parikamma-bh van -sam dhi). The meditative concentration developed with the attention fixed on the counterpart sign during the stage of fixing but before the attainment of full absorption is called access concentration (upac ra -sam dhi). The four jh nas are called concentration of absorption (appan -sam dhi)”146. Having reached the stage of fixing, the seven suitable things (sapp ya) must be cultivated, while the seven unsuitable things 142 . Ibid. 676 . Ibid. p.673. 144 . Ibid. p.669. 145 . Ibid. p.671 146 . Ibid., Abhi.S. trans. Rhys David, p.54. 143 34 (asapp ya) must be avoided. The seven unsuitable things are: (1) Place, (2) village where alms food is obtained, (3) talk, (4) friends and associates, (5) food, (6) climate and (7) bodily postures. The seven suitable things are the exact opposites of the same. Having developed the seven suitable things, ten kinds of proficiency in meditative absorption (dasa appan kosalla)147 must be fulfilled”148. According to certain predecessors, the mindfulness of breathing has been taught in four ways of practicing. They are counting, connection, contacting and fixing149. In the Visuddhimagga has mentioned the method of development of concentration on the object. It is stated that the meditator, after rightly following morality, should take up meditation in five stages150 from the teacher. Herein, learning is the learning the subject of meditation. Questioning is asking about the subject. Establishing is establishing the meditation subject. Application is the focusing on the subject. And characteristic is the characterizing of the subject151. There is a process of concentration on the mindfulness of breathing in and breathing out, which consists of eight stages viz. (1) Counting (ganan ), (2) Connecting (anubandhan ), (3) Touching (pusan ), (4) Fixing (ṭhapan ), (5) Observing (sallakhana), (6) Turning away (vivaṭṭhana), (7) Purification (parisuddhi), and (8) Looking back on these (paṭipassan ). Herein, counting is just counting, connecting is carrying on, touching is the place touched by the breath, fixing is absorption, observing is insight, turning away is the path, purification is fruition, and looking back on these which means reviewing152. According to Commentary, second tetrad associates with full of jh na, but the experience of rapture, joy, and calm is also associated with the access to jh na (upac ra sam dhi), attained after the first appearance of the counterpart sign153. In the third tetrad of the sutta which gives the practice when entering jh na or full absorption. The Commentary too associates this tetrad with the jh nic absorption, though it contains practices associated 147 . Ten kinds of proficiency in meditative absorption are: (1) cleanliness of the body and utensils, (2) harmonizing the five spiritual faculties, (3) proficiency in the object of attention, (4) controlling the energetic mind, (5) uplifting the depressed mind, (6) making the dry mind pleasant, (7) composure towards the balanced mind, (8) avoiding persons who do not possess concentration, (9) associating with persons who possess concentration, and (10) having a mind that is always bent towards meditative absorption. 148 . Ledi Say daw, The Manuals, p.670. 149 . Vim. Upatissa, pp.159-160. 150 . Vism. Ñ ṇamoli, p.299. 151 . Ibid. pp.299-300. 152 . Ibid. P.300. 153 . Ledi Say daw, The Manuals, pp.677-678. 35 with the access to jh na as well154. The fourth tetrad shows that which gives the method of proceeding from mindfulness of breathing to insight (vipassan , see more detailed in the later pages). It is dealt with above, effort in the first tetrad, which includes the counting and connection methods (gaṇan , anubandhan ), which consists entirely of the application of mindfulness to contemplation of body (k yanupassan satipaṭṭh ṇa). Thus, the n p nasati Sutta says, “This is a certain body among the different bodies, namely, out-breath and inbreath (k yesu k yaññatar haṁ bhikkhave etaṁ vad mi yadidaṁ ass sapass s )155. According to the n p nasati Sutta (MN.118) and its Commentary, “explain the practice of n p nasati in accordance with the sequence. One has to take up or change the work in the fourth tetrad only after one who has attained the fourth meditative absorption (jh na) to vipassan . Even it is possible to continue vipassan from the second jh na or first jh na or from the access stage prior to full attainment of jh na, from connection or even counting stage after one has overcome the wandering tendencies of the mind”156. “Vipassan proceeded from the counting and connection stages that which the work consists solely of keeping the attention on the in-breaths and out-breaths and perceiving them with insight wisdom. Therefore, one who has willing to proceed from these stages, the effort must be based on corporeal phenomena. At the level of access concentration (upac ra-sam dhi), there are two stages such as contemplation of feelings (vedan nupassan ) and contemplation of mind (citt nupassana). In the second tetrad wherein it is said, ‘experiencing rapture…experiencing joy’ is the contemplation of feeling stage”157. A new practitioner should first give attention to the meditation subject by counting and when counting, he should not stop the counts less five or not more than ten. He does not miss; when he missed he should be count (the next) or stop that count. Then he should be moving quickly, not apprehending the inside or outside the body but noting (catch) them just as they reach the door (nostril). He can do his counting as quickly in this way: “one, two, three, four, five; one, two, three, four, five, six….up to ten”. For as long as the meditation subject is connected with counting then it is very helpful to unify the mind, just as a boat in a swift current is steadied with the help of rudder158. Having given attention to this way of counting the connection is uninterrupted following the in breath and out breath. It was said, 154 . Ibid. pp.679-680. . Ibid. pp.680-681. 156 . Ibid. p.687. 157 . Ibid. p.688. 158 .Vism. Buddhagosha, trans. Ñ ṇamoli, 1956, p.301. 155 36 “When he goes in with mindfulness after the beginning, middle and end of the in-breath, his mind being distracted internally both his body and his mind are disquieted, perturbed and shaky”159. When one has not cleared about these three things viz. the consciousness that has in-breath as its object, the consciousness that has out-breath as its object and the consciousness that has the sign as its object, the meditator cannot reaches neither absorption nor access concentration. Just as a gate-keeper does examine people inside and outside asking who are you? Where have you come from? In the same way, a monk knows his incoming and outgoing breath concerning each time at the gate of nostril. Hence it is said thus: “Sign, in-breath, out-breath, are not object, Of a single consciousness; By one who knows not these three things Development is not obtained. Sign, in-breath, out-breath are not object, Of a single consciousness; By one who does know these three things, Development can be obtained”160. 3.5 Overcoming the Five Hindrances The five hindrances are the obstacles which block or cut off the mind from transcending to wisdom. As given below: 1. Sensual desire (k ma-chanda): Sensual desire in five sensual objects which consist of sights, sounds, smells, tastes and touch161. 2. Ill will (bhy p da): Hatred, malevolence, aversion162. 3. Drowsiness (thīna-middha): Sleepiness, laziness sloth, torpor, languor163. 4. Restlessness (uddhacca-kukkucca): Restlessness, worry and anxiety164. 5. Doubt (vicikicch ): Perplexity, skepticism, indecision and uncertainty165. 159 . Ibid. p.302. Pati.M, p.167. . Vism. Ñ ṇamoli, p.303, 307; Pati.M. p.171. 161 . Pet. trans. Ñ ṇamoli, (London: PTS, 1964), P.184: It is will-and –lust love, attachment, cleaving, wish, infatuation, aspiration, non-giving-up, underlying-tendency, manifest-obsession, with regard to the five strands of sensual desire; this is the hindrance of will for sensual desires. 162 . Pet. Ibid. It is annoyance with creatures and with determinations, etc. as demonstrated under hate. 163 . Pet. Ibid. it is dulling of cognizance, heaviness of cognizance, unwieldiness of cognizance, shirking of cognizance, sleepiness, nodding, blinking. 164 . Pet. Ibid. Any disquiet of cognizance is agitation. Here, what is worry? Any mental erasing, guiltiness, hearterasing, remorse, this is worry. This worry and agitation are together called the hindrance of agitation-and – worry. 160 37 “Sensual desire (k ma-chanda) is caused by the lust and craving for pleasure that pervades in our whole approach to life. It is the most deep seated hindrances and the ultimate target of mental training. Ill will (bhy p da) may be due to something makes you slight angry but often reflects more deeply instilled feelings of anger or hatred. Drowsiness (thīnamiddha) stems from dislike and dissatisfaction. Restlessness (uddhacca-kukkucca) is indicates our habitual inability to stop the mind due to failure to be able to tune out distractions and skeptical doubt (vicikicch ) comes from due to the lack of contemplation”166. All these mental hindrances as mentioned above can be eliminated by the five factors of jh na which mentally control or extinguish them. As the Buddha describes meditating to overcome the five hindrances, said thus: “Monks, what needs to be done further? A monk in this Norm-discipline will find a quiet place which is a forest, the root of a tree, a mountain, a mountain valley, a cave, a cemetery, a thorn forest, an open-air or a heap of straw. He returns from gathering alms and having meal he sits with cross-legged, upright, keeps mindfulness. If he eliminates covetousness and has a mind without of covetousness, he will purify the mind from covetousness. If he eliminates violence and ill will, he is without thought of ill will and he has compassion, he will purify the mind from ill will. If he eliminates sloth, he is without sloth, contemplates at the light, mindful, he will purify the mind from sloth. If he eliminates restlessness, his mind is not distracted and he is tranquilized, mindful, he will purify the mind from restlessness. If he eliminates doubt, he is free from doubt and he is firm with wholesome states, he will purify the mind from doubt. A monk contemplates and sees these five hindrances which have not been eliminated as a debt, a disease, a prison, slavery, travelling through a remote path, and he contemplates and sees these five hindrances which are eliminated as being without debt, being without disease, being freed from prison, being liberated and being in a secure place167. Having abandoned the five hindrances, there is no limit to the possibilities for spiritual growth. Just as gold freed from impurities will be pliant and supple, radiant and firm, and can be wrought well, so, the Buddha says: “If the mind is freed of these five impurities, it will be pliant and supple, will have radiant lucidity and firmness and will well concentrate 165 . Pet. Ibid. What is the hindrance of uncertainty? Any doubt about the Enlightened One, about the true idea, about the Community, etc. Further, there are five kinds of uncertainty, namely, entirely obstructive, partly obstructive, and obstructive to attainment, to the Path and to the heaven. 166 . Edited by Phra Khru Baitika and Dr. Barton Yanathiro, A Study Guide for right Practice of the Three Trainings, P.90. 167 . DN.1:73; MN. Mūlapaṇṇ sa. Ñ ṇamoli and Bodhi, p.367. 38 upon the eradication of defilements168. “Just as a great leopard, the king of lurks in the forest and seizes all the wild beasts-the wild buffalo, ox boar, etc. So too a monk who devotes himself in the forest, etc. should be understood to seize successively the path of Stream Entry (Sot paṇṇa), Once-returner (Sakad g mi), Non-returner (An g mi) and Perfected One(Arahatship); and the noble fruitions as well”169. Therefore, it is said thus: “For as the leopard by his lurking (in the forest) seizes beasts, So also will this Buddha’s son, with insight gifted, strenuous, By his retreating to the forest seize the highest fruit of all”. 3.6 Attainment of Jhāna and Its Factors The four rūpa-jh nas are divided into two ways: fourfold and fivefold classifications. The fourfold classification has been used by the Buddha throughout the suttas and the fivefold was classified in the Abhidhamma as a more logical treatment of the five hindrances and fivefold factors of jh na170. “There is no jh naṅga (factors of absorption) for one who is without wisdom and no wisdom for one who is without jh na. He who has both jh na and wisdom (paññ ) is, indeed, close to Nibb na”171. “The jh nas are the precious gems of concentration and it is the first jh na with applied and sustained thought, the second jh na without applied thought but with sustained thought, the third jh na with neither applied thought nor sustained thought but pure joy, bliss and one-pointedness; and it is the concentration on emptiness, on signlessness and desirelessness. It is just like water from the lotus leaf, when anybody wears this jewel of concentration, the evil and unprofitable thoughts are shed from his/her mind”172. Guṇaratana says that the meditators should move from tranquility to insight meditation, having subdued the defilements and weaken the enemy of wrong view. It is depends on the individual meditator’s preference and their nature. Some realize appan sam dhi and then move to insight meditation, some realize access concentration (upac ra sam dhi) and then move to insight meditation, some realizes khanika sam dhi and then move to insight meditation. There are eight progressive states of jh na both 168 . AN.3:17-18. . Vism. trans. Ñ ṇamoli, 1956, p.290. 170 . Dhs. Caroline A. F. Rhys Davids, (New Delhi: Munshiram Manoharlal Publishers, 1975), P.45. 171 . Dhp. Verse 372. Natthi jh naṁ apaññassa, paññ natthi ajh yato, yamhi jh nañca paññ nibb nasantike-. 172 . Bhikkhu Pesala, The Debate of King Milinda (The Milp.). Vol. XIV (Delhi: MBP, 1991), P.90. 169 39 ca sa ve fine-material (rūpa jh na) and formless meditations (arūpa jh na) have been described in the P li Canon173. According to suttas, the jh nas have fourfold as given below: First Jh na —the practice of samatha frees the mind from distractions and removes mental impurities such as five hindrances (pañca-nīvaraṇ )174. The first jh na has constituted by the original set of five absorption factors: initial application or thought (vitakka), sustained application or thought (vic ra), rapture (pīti), happiness (sukha), and one-pointedness (ekaggat )175. Majjhima Nik ya says that quite secluded from sense pleasures, secluded from state of mind, he/she enters and dwells in the first jh na, which is accompanied by applied thought and sustained thought176. Second Jh na-“Having subsided the first two factors (vitakka and vic ra); his faculties become matured, and enter and dwells in (viharati) the second jh na, which has internal confidence and unification of mind, and is filled with rapture (pīti) and happiness (sukha) born of concentration. This jh na contains only three component factors: rapture (pīti), happiness (sukha), and one-pointedness (ekaggat )”177. The remaining qualities of second jh na are: “the self-confidence, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity and attention”178 Third Jh na — the remaining qualities in this jh na are: “equanimity-pleasure, unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity and attention”179. “Having fades out the rapture (pīti), he/she enters and dwells in the third jh na. Here only two absorption factors, happiness and one-pointedness, while some other auxiliary states come into ascendency, most notably mindfulness, clear comprehension, and equanimity. But still, the meditator sees, this attainment is defective in that it contains the feeling of happiness, which is gross compared to . Matara Sri Ñ ṇ r ma, The Seven Stages of Purification and the Insight Knowledges. (Kandy: BPS, 1983), P.43. 174 . Vim. Upatissa, p.83. 175 . Gunaratana, The Path of Serenity and Insight (Delhi: Bh van Society, 1985), P.49. See N rada’s, Manual, p.62. 176 . Ibid. p.28, see also Sallekha Sutta (MN.8), p.123, and Mah vedalla Sutta (MN.43). Bodhi and Ñ ṇamoli, pp.390-391. 177 . Ibid. pp.79-80. 178 . MN.111. Anupada Sutta. Ñ ṇamoli and Bodhi, P.900. 179 . Ibid. 173 40 neutral feeling, feeling that is neither pleasant not painful. Thus he strives to get beyond even the sublime happiness of the third jh na180. Fourth Jh na —as the Buddha spoke to the monks about Ven. S riputta’s step by step attainments, Monks, “with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, S riputta entered upon and abided in the fourth jh na, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. The remaining qualities are: “a feeling of equanimity, neither pleasure nor pain; an unconcern due to serenity of awareness; unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity and attention”181. According to P li Canon, “with the overcoming of the five hindrances, the five factors of jh nas are fulfilled, such as unification of mind is the overcoming of sensuous desire, joy is the overcoming of anger, initial application of thought is the overcoming of rigidity and torpor, bliss is the overcoming of agitation and anxiety, sustained application of thought is the overcoming of uncertainty”182. According to Abhidhamma, the jh nas has been classified into fivefold: 1. The first jh na183 has five factors same as mentioned above: (i) Applied thought (vitakka). (ii) Sustained thought (vic ra). (iii) Joy or rapture (pīti). (iv) Peaceful happiness (sukha) and (v) One-pointedness concentration (ekaggat ). 2. The second jh na184 has four jh na factors as: 180 . Gunaratana, The Path of Serenity and Insight, P. 87. . MN. Anupada Sutta. Ñ ṇamoli and Bodhi, P.900. Vism. Ñ ṇamoli, p.156. 182 . Vim. Upatissa, pp.93-94. 183 . Vibh. Pp.345-349. Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, attains and dwells in the earth kasiṇa first jh na; at that time there is contact and non-wavering. Having accumulated that same good action characteristic the plane of form, five constituent jh na viz. initial application (vitakka), sustained application (vic ra), rapture (pīti), happiness (sukha) and one-pointedness (ekaggat ). This is called first jh na. 184 . Vibh. Ibid. In this jh na , aloof from sense pleasures and bad states, without initial application, sustained application only, with zest and pleasure born of detachment; at that time there is four constituent jh na viz., 181 41 (i) Sustained thought (vic ra). (ii) Joy or rapture (pīti). (iii) Peaceful happiness (sukha) and (iv) One-pointedness concentration (ekaggat ). 3. The third jh na185 has three jh na factors: (i) Joy or rapture (pīti). (ii) Peaceful happiness (sukha) and (iii) One-pointedness concentration (ekaggat ). 4. The fourth jh na186 has two factors of jh na as: (i) Peaceful happiness (sukha) and (ii) One-pointedness concentration (ekaggat ). 5. The fifth jh na187 has also two jh na factors as: (i) One-pointedness concentration (ekaggat ) and (ii) Equanimity (upekkh ). Four Formless (Arūpa) Jh nas: The second set of jh nas called “Arūpa Jh nas” which consists of four deep absorptions. These arūpa jh nas are more refined which entering by contemplating the abstract of formless concept. The intensive practitioners must be completed the first four-rūpa jh nas before entering the arūpa jh nas. They are: 1. Infinity of space ( k s nañc yatana)188. sustained application (vic ra), rapture (pīti), happiness (sukha) and one-pointedness (ekaggat ). This is called second jh na. 185 . Vibh. Ibid. which one inhibiting the initial and sustained applications, it attains and dwells in earth kasiṇa of third jh na; at that time there is three constituent jh na viz. zest (pīti), pleasure (sukha) and one-pointedness (ekaggat ). 186 . Vibh. Ibid. he who desire-less of zest, attains and dwells in the earth kasiṇa fourth jh na; at that time there is two constituent jh na viz. pleasure (sukha) and one-pointedness (ekaggat ). 187 . Vibh. Ibid. Having accumulated good deeds in the plane of form, he, inhibiting initial and sustained applications, the resultant of the first, second, third and fourth jh nas, attains and dwells in the earth kasiṇa fifth jh na which constituted only two jh na factors viz. equanimity (upekkh ) and one-pointedness (ekaggat ). 42 2. Infinity of consciousness (viññ ṇañc yatana)189. 3. Nothingness ( kiñcaññ yatana)190 and 4. Neither perception nor non-perception (nevasaññ n saññ yatana)191. ‘The four immaterial spheres (arūpa-jh nas) are imperturbable’ and some holds on the view that they are all unconditioned192. The rūpa-jh nas are the necessary foundation for the advancing of arūpa-jh nas. Those who are devoted to the Buddha’s Teaching (Dhamma), they gradually removes their impurities by practicing accordingly, just as the smith removes little by little his dross from silver. “One by one, little by little, moments by moment, A wise man gradually should remove his impurities, As a smith removes his dross from silver”193. At the highest levels of jh na such as super-normal powers known as abhiññ may be occurs especially beginning of attaining the fourth jh na factor, while the sixth one is the world transcending knowledge of the destruction of craving ( savakkhayañ ṇa)194. There is even having a report of walking on water and other super human skills by gurus as well as monks who had attained high levels of jh na, as it was recorded in the DN., “ having been one, you become many; having been many, you become one; you appear and vanish; you go unhindered through a wall, through a rampart, through a mountain as though through space; you dive in and out of the earth as though it were water; you walk on water without sinking as though it were earth; seated cross-legged, you travel in space like a bird; with your hand . Vism. Ñ ṇamoli, p.327. It is possible here that with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that 'space is infinite,' some bhikkhu enters upon and abides in the base of infinite space or boundless space.it is the first arūpa-jh na and its base in the sense of habit as “deities base”. 189 . It is possible here that by completely surmounting the base of infinite space, aware that 'consciousness is infinite,' some bhikkhu enters upon and abides in the base of infinite consciousness. 190 . Vibh. P.343. Salleka Sutta (MN. 8). Ñ ṇamoli and Bodhi, p. 124. The consciousness and mental concomitant states (citta and cetasika) of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of nothingness. 191 . MN. Ñ ṇamoli and Bodhi, p.125. It is possible here that by completely surmounting the base of nothingness, some bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception. 192 . Katth .A. The Debates Commentary.Trans. Bimala Churn, (London: PTS, 1939), P.113. 193 . Sutta Nip ta, verse 962, Dines Andersen and Helmer Smith, p.186; Dhp. V 239; trans. Buddharakkhita, (Kandy: BPS, 1985), p.60. “Anupubbena medh vi, thokathokaṁ khaṇe khaṇe, Kamm ro rajatasseva niddhame malamattano”. 194 . AN. Bodhi, P.49. 188 43 you touch and stroke the moon and sun so powerful and mighty; you exercise mastery with the body as far as the br hma world”195. As Guṇaratana stated, “with the complete surmounting the perception of matter, with the disappearance the perceptions of resistance, with non-attention to perceptions of variety, ‘unbounded space’, he enters and dwells in the base consisting of boundless space”196. By completely surmounting the base of neither-perception-nor-non-perception, S riputta entered upon and abided in the cessation of perception and feeling. His cravings were destroyed by his seeing with wisdom (paññ )197. These attainments can understands only through the eye of wisdom. The purpose of wisdom is direct knowledge, its purpose is full understanding and abandoning of materiality and mentality198. Although there are only two factors in all formless jh nas, that is equanimity and unification of mind, but still each one should be understood finer than the one with the progressive refinement of the factors is due to successful development199. One who passes away after attaining these formless jh nas takes rebirth in the Br hma realms. However, these blissful mental states are impermanent. 3.7 Benefits of Practicing Mindfulness of Breathing Having practiced and developed for a long period of time, the mindfulness of breathing leads to Nibb na through accomplishment of the four foundation of mindfulness, seven factors of enlightenment and knowledge and deliverance. As the Buddha said, “Monks, if one developed and cultivated the mindfulness of breathing many times for a lengthy period, the four foundation of mindfulness are fulfilled and perfected. If the four foundation of mindfulness are cultivated and developed, the seven factors of enlightenment are fulfilled and perfected. If the seven factors of enlightenment are cultivated and developed, knowledge and deliverance are fulfilled and perfected200. Hence the Buddha said thus: “So let a man, if he is wise. Untiringly devote his days To mindfulness of breathing, which Rewards him always in these ways”201. . DN. S maññaphala Sutta. Maurice Walshe, P.105. . Guṇaratana. The Path of Serenity and Insight, pp.111-112. 197 . MN. Anupada Sutta. Ñ ṇamoli and Bodhi, P.900. Vism .Ñ ṇamoli, pp.901-902. 198 . MN. Mah vedalla Sutta. Ñ ṇamoli and Bodhi, P.389. 199 . Guṇaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation, p.228. 200 . n p nasati bhikkhave bh vit bahulīkat catt ro satipaṭṭh ne paripurenti. Catt ro satipaṭṭh ṇa bh vit bahulīkat satta bojjhaṅge paripurenti. Satta bojjhaṅg bh vit bahulīkat vijj vimuttiṁ paripurenti.(Ledi Say daw, The Manuals of Buddhism, pp.662-663). 201 . Vism. Ñ ṇamoli, p.317. 195 196 44 “If a man practices mindfulness of respiration, he attains to the peaceful, the exquisite, the lovely, and the blissful life. He causes evil and de-meritorious states to disappear and to perish as soon as they arise202. He is not negligent as regards his body or his organ of sight. His body and mind do not waver or tremble203. He fulfills the four foundations of mindfulness, the seven enlightenment factors and freedom. This has been praised by the Blessed One. This is the abode of the Noble Ones, of Brahma and of the Tath gata”204. In Satipaṭṭh ṇa Sutta, MN No. 10) mentioned that for the serious practitioners, one or two fruits could be expected for: final knowledge or if there is a trace of clinging left, or non-return, even one week,205. This goal has five elements to it: Purification of mind, overcoming sorrow and lamentation, overcoming pain and grief, treading the right path leading to attainment of eternal peace, and attaining happiness by following that path”206. “Whose mindfulness of breathing in And out is perfect, well developed, And gradually brought to growth According as the Buddha taught, He illuminates in this world Just like the full moon freed from cloud”207. 3.8 Conclusion The n p nasati Sutta (MN. 118) shows that simultaneously developing both the jh nas and insight (wisdom). Here, the word ‘jh na’ means meditation stages or illumination of mind, a deep absorption or fixed concentration (appan sam dhi), access concentration (upac ra sam dhi) or even momentary concentration (khanika sam dhi).) This sutta actually shows the method of how to tranquilize mind and develop wisdom at the same time by seeing the true nature of existence. This means observing impermanence (anicca), suffering (dukkha), not-self (anatt ), along with seeing and realizing the cause and effect relationships of Dependent Origination (Paṭicca-samupp da). At the same time, it also fulfills “Four . n p nasati sam dhi bh vito bahulīkato santo ceva paṇito ca asecanako ca sukho ca vih ro uppannupanne ca p pake akusale dhamme ṭh naso antaradh peti viūpasameti.(Vimuttimagga, p.156). 203 . n p nasatisam dhissa bhikkhave bh vitatt bahulīkatatt neva k yassa iñjitattaṁ v hoti phanditattaṁ v na cittassa iñjitattaṁ v hoti phanditattaṁ v . (Vimuttimagga, ibid). 204 . Vim. Upatissa, pp.156-157. 205 . DN. trans. Maurice, P.350. 206 . Ibid. 207 . Pati.M. trans. Ñ ṇamoli, P.172. 202 45 Foundations of Mindfulness and the Seven Enlightenment Factors”. Hence, the way leading to the realization of Nibb na is clearly and precisely taught in this wonderful sutta. The commentaries and sub-commentaries have divided concentration (samatha) and insight (vipassan ) into different forms of meditation. This kind of “separation” does not appear in the suttas. Although it is mentioned in the AN. first part of the practice is samatha and the second part is developing wisdom (vipassan ), it is not saying that they are two different types of practices. The mindfulness of breathing practices with its sixteen bases thus fulfills, is of great fruit and benefit which includes the “Four Foundations of Mindfulness” and the “Seven Enlightenment Factors” that constituted together with thirty-seven aids of enlightenment and knowledge and deliverance208. In Paṭisambhid magga mentioned that one who develops the sixteen-mode of mindfulness of breathing concentration, more than two hundred kinds of knowledge arise209. 208 209 . Vim. Upatissa, pp.163-164. . Pati.M. Ñ ṇamoli, p.164. 46 Chapter Four Techniques of Four Contemporary Masters in Therav da Tradition 4.1 Introduction In this section introduces the teachings of four meditation masters of contemporary period, which representing a variety of Therav da traditional methods. According to Nirmala, there are many prominent meditation masters in Burma such as Mah si Say daw (U Sobhana Mah thera), Mogok Say daw, Sayagyi U Kyi and Sayagyi U Ba Khin which were almost similar techniques based on “contemplation on sensation” (vedan nupassan ) as taught by them210. Venerable Pa-uk Say daw and Ajahn Chah’s methods are little different with other traditions. Firstly, it has been introduced about Mah si Say daw, who was the most prominent meditation teacher in Burma. His meditation technique derived from the so-called “New Burmese Method” of U N rada211. The primary object of meditation is the rising and falling of the abdomen and uninterrupted mindfulness in all activities of daily life. Secondly, although we refer to the teachings of the Venerable Pa-Auk Tawya Say daw, there is no such thing because his teaching instruction system is according to ancient Therav da Texts, Commentaries and Sub-Commentaries: most notably the ancient commentary and meditation manual, the “Visuddhimagga” 212 . Venerable Pa-uk Say daw teaches to the meditators both tranquility (samatha) and insight (vipassan ) meditation through step by step, how to attain the higher stages of purification, and insightknowledges213. Thirdly, the meditation technique of vipassan meditation as taught by S.N. Goenka, which had been sprung up from the Burmese meditative tradition, the tradition of Sayagyi U 210 . Daw Nimala, Various Ways of Dealing with Sensation by Different meditation Traditions in Myanmar. The International Conference of All Therav da Buddhist Universities held at (The International Therav da Buddhist Missionary University, Yangon, 2007), p. 5. 211 . Kalpakam Sankarnarayan, Ravindra Panth, Ven. Thich Nhat Tu, Shubhada A Joshi (Gen. Editors). Editors Ven. Khammai Dhammasami, Charles Willemen, Buddhist Meditation: Texts, Tradition and Practice (Mumbai: Somaiya Publications, 2012), p. 60. 212 . Pa-uk Say daw, Knowing and Seeing. First edition, (Kuala Lumpur: W.K.Ng, 2000), P.8. 213 . Ibid. 47 Ba Khin214. According to SN Goenka, there are three stages in one's progress on the path of meditation. The first step is learning about the technique, i.e. the how and why. Second is the practice according to teacher’s instruction. The technique taught during the first days of the course is “mindfulness of respiration” ( n p nasati). The third stage is called “penetration”, and refers to using vipassan to pierce through the depths of one's inner reality, and thereby progress toward the final goal215. These first two steps of living a wholesome life and developing control of the mind are necessary and beneficial, but are incomplete unless the third step is undertaken the practice of insight (vipassan ) meditation in “step by step” the bodily sensations has to be systematically observed. Another Master is Phra Bodhiñ ṇa thera, who was popularly known as Ajahn Chah. “He was born in July 17, 1918 and at the age of twenty, on April 26, 1939, took higher ordination. He was a great meditation master in Thailand and who was the abbot of Wat Pah Pong, a forest monastery in northeast Thailand, his teaching method is based on “observing one’s own mind”, which represents the key teachings of Ajahn Chah”216. He passed away on 16th January, 1992, at the age of 74217. 4.2 Mahāsi Sayādaw’s Insight Meditation Mah si Say daw was born on 29 July, 1904 at Seikkhun village in Upper Burma. He became a novice at age twelve, and was ordained at the age of twenty by the name Sobhana218. He was a Burmese Therav da Buddhist monk and meditation master who had a significant impact on the teaching of insight (vipassan ) meditation in throughout Asia and the West. He helped to establish meditation centers all over Burma as well as in Sri Lanka, Indonesia, and Thailand. Mah si Say daw was a questioner and final editor at the Sixth Buddhist Council on May 17, 1954. He was died on 14 August 1982, following a massive stroke, thousands of devotees braved, the torrential monsoon rains to pay their last respects219. The primary object of meditation has been given by Mah si Say daw is the movement of rising and falling, the expansion and contraction of the abdomen 220. Since 214 . William Hart, The Art of Living, P.1. . Ibid. p.119. 216 . Ajahn Chah, A Taste of Freedom (Bangkok: Q Print Management, 2007), P.19. 217 . Ibid. P.24. 218 . Kalpakam Sankarnarayan, Ravindra Panth, Buddhist Meditation: Texts, Tradition and Practice, p.56. 219 . Ibid. p.57. 220 . Rod Bucknell and Chris Kang, Edited, The Meditative Way (Surrey: Curzon Press, 1997), P.113. 215 48 meditators have to continue contemplating for at least one hour in sitting position, an intense feeling, or sensation of pain, or discomfort is likely to be experienced after a long time sitting, and then only focus on “contemplation of sensation” (vedan nupassan ). According to Mahesh Tiwary, “Vedan nupassan means to become aware of the presence of the object continuously, remaining detached totally from internal impact as being like and dislike or otherwise within and without”221. The meditators must make a mental note on the specific part of the body where such sensations occur, and go on noting ‘pain, pain, pain.’ Having decreased the pain sensation, the meditators have to go back to the primary object and keep on contemplating the abdominal movement of rising and falling. In case of pain increases and becomes unbearable pain, the meditators are allowed to change their posture but with the mental notes of the intention to change with mindfully. However, Mah si Say daw highly recommended the tolerance while pleasant or painful feeling are arises, which is the key to open the door of Deathless and changing the posture is like breaking the key222. He encouraged that if the meditator could be tolerant of any sensations whether pleasant (sukh vedan ), unpleasant (dukkh vedan ), or neutral feelings (upekkh vedan ) the door of enlightenment could be experienced within oneself. Moreover, he mentioned that ‘suffering’ (dukkha) is concealed by body-posture. If the meditator changes very often the body-posture, it is very difficult to understand the ‘suffering’ (dukkha)223. For the beginner it is a very effective method of developing the faculties of attention, concentration of mind and insight in contemplation. The ability to know each successive occurrence of the mental and physical processes at each of the six sense organs is acquired only when insight contemplation is fully developed. “Continue with this exercise in full awareness of the abdomen's rising and falling movements. Never verbally repeat the words, rising, falling, and do not think of rising and falling as words. Be aware only of the actual process of the rising and falling movements of the abdomen. Avoid deep or rapid breathing for the purpose of making the abdominal movements more distinct, because this procedure . Harcharan Singh Sobti, Vipassan : The Buddhist Way, P.80. . Daw Nimala, Various Ways of Dealing with Sensation by Different meditation Traditions in Myanmar, p. 2. 223 . Ibid. 221 222 49 causes fatigue that interferes with the practice. Just be totally aware of the movements of rising and falling as they occur in the course of normal breathing”224. While occupied with the exercise of observing each of the abdominal movements, other mental activities may occur between the noting of each rising and falling. Thoughts or other mental functions, such as intentions, ideas, imaginings, are likely to occur between each mental note of rising and falling. If you imagine something, you must know that you have done so and make a mental note, imagining. If you simply think of something, mentally note, thinking225. While the mind wanders from the meditation object of rising and falling of abdomen, then just mentally note, as wandering and all the mental activities and noticing them is called the contemplation of mind (citt nupassan )226. After its disappearance, continue with the primary object, by being fully aware of each movement of the rising and falling abdomen. Each movement must be contemplated in its respective order whether sitting standing, laying or walking. Having thus seen the three characteristics by direct realization, the meditator, by inference from the direct experience of the objects, fully comprehends all the objects not yet noticed as being impermanence, subject to suffering and without a self227. In conclusion, whatever method has been presented by Mah si Say daw is not necessarily to say a new path but rather just highlighted the approach of the satipaṭṭh ṇa method which comes under right mindfulness (samm -sati). Although he recommends the exercise of rise and fall of the abdomen as a central meditation object, but also the meditators are allowed to practise on breathing in and out through the nostril, which is the alternative way to practice. The aim of this practice is to bring great benefit and one is released from greed, hatred and delusion, which are the roots of all evil and suffering and to attain the realization of Nibb na. . Mah sī Say daw, The Satipaṭṭh na Vipassan Meditation (Rangoon: Department of Religious Affairs, 1979), pp.12-13. 225 . Ibid. p.14. 226 . Rod Bucknell and Chris Kang, Edited. The Meditative Way, P. 114 227 . Mah sī Say daw, The Saṭipaṭṭh na Vipassan Meditation, p.30. 224 50 4.3 Pa-uk Sayādaw’s Method The Venerable U ciṇṇa is commonly referred to as Venerable Pa-Auk Tawaya Say daw or Pa-Auk Say daw. “He was born in 1934 and ordained as a novice monk at the age of 10. During the next decade, he studied the P li Texts under famous teachers of the time, and passed the three levels of P li language examinations (primary, intermediate and higher levels). In 1954, he received his higher ordination (upasamp da) as a bhikkhu at the age 20228. He is the revered abbot and the principal teacher of the Pa-uk Forest Monastery in 1981, is 15 km southeast of Mawlamyine in south Myanmar229. It has been the lifelong aim of the Pa-Auk Say daw to promote and propagate the Buddhas sana, the teachings of the Buddha through pariyatti (study), paṭipatti (practice), paṭivedha (realization). Pa-Auk's method generally emphasizes on developing sufficient levels of concentration (sam dhi) before practicing insight (vipassan ) meditation. After successful of the samatha practices, the yogi will begin analyzing rūpa by practicing the four element meditation - discerning characteristics of earth, water, fire and wind in the whole body. For those who have difficulty to attain any appan sam dhi or jh na, they can also directly begin with this 4 element meditation as this meditation can lead to attainment of upac ra sam dhi (access concentration). With the access concentration one is able to break the mass of rūpa into the small particles called ‘Kal pa’. In fact before practicing vipassan the meditator must know how to discern the ultimate realities of N ma-rūpa (lit. five aggregates) which links in Paṭicca-samupp da as described in Visuddhimagga, Abhidhamma, Paṭisambhid magga, and other commentaries. Most of the practitioners begin with n p nasati, but it is not necessary, depending on one’s personal preference and talent and one can begin with a different technique such as the element meditation in which one continuously scan the body for the properties of the four elements230. These stages include a detailed analysis of the five aggregates according to all the categories that are explained in the Abhidhamma. Further use of this understanding is to 228 . Bhikkhu Moneyya, (Compiled). Teaching and Training (Kuala Lumpur: WAVE Publications, 2005), P.53. . Dieter Baltruschat. trans. Katharina Titkemeyer, Meditation in Southeast Asia (Munich: BMG Januar 2010), P.47. 230 . Ibid. p.48. 229 51 know the process of Dependent Origination, as it occurs in the past, present and future, together with the seven stages of purification and sixteen insight-knowledges”231. In brief, the main practice is to begin with tranquility (samatha) meditation, which is to develop absorption concentration known as “jh na”. A yogi may choose freely any one from the forty samatha subjects as taught by the Buddha. Having developed samatha, the yogi may proceed to practice insight (vipassan ) meditation to discern the five aggregates (khandha) as anicca, dukkha and anatt . The Buddha said, “Sam diṁ bhikkhave bh vetha, samahito bhikkhave bhikkhu yath bhūta p j nati”-‘bhikkhus, develop concentration; those who have concentration see/understand things as they really are’. The meditator usually begins either four elements meditation or the mindfulness on breathing for the development of concentration. Venerable Say daw mentioned, “Only when there is light can one see a visual object. Similarly the meditator who is practicing vipassan has to discern the color of the rūpa-kal pa. To know and see materiality as it really is we need to know and see how materiality consists of sub-atomic particles that are in P li called rūpa-kal pas232. According to Abhidhammattha Saṅgaha, “the discerning of mentality and materiality according to characteristic, function, manifestation, and proximate cause is called the purification of view”233. A meditator who wishes to complete the development of purification of view must first endeavor to achieve the purification of mind. The Visuddhimagga defines the purification of mind saying: “cittavisuddhi n ma saupac r aññha sam pattiyo”. Which means: ‘The purification of mind is the eight attainments together with access concentration”234. In conclusion, the meditation technique is conducted by Pa-uk Say daw in utmost detail according to the instructions of the Buddha as described in P li Canon, Visuddhimagga and in other P li commentaries and sub-commentaries. Various practical methods for investigating, discerning and defining mentality-materiality, causes and effects, internally and externally, pertaining to the past, to the present and to the future, are employed in order to get the results described in literature. Although the teachings are very complex, Say daw teaches the yogis with step by step, how to attain the stages of purification, and insight-knowledges. . Pa-Auk Tawya Say daw, Knowing and Seeing. 4th revised edition, (Singapore: Pa-Auk Meditation Centre, 2010), p. 29, Teaching and Training (Kuala Lumpur: WAVE Publications, 2006), p.12 232 . Pa-Auk Tawya Say daw, Knowing and Seeing, P.11. 233 . N rada, A Manual, P.459. 234 . Pa-Auk Say daw, Mindfulness of Breathing and Four Elements Meditation (Kuala Lumpur: WAVE, 1998), P.78. 231 52 The goal of the teaching at Pa-Auk Forest Monastery is, in accordance with the ancient texts, to realize Nibb na in this very life. 4.4 S.N. Goenka’s Method Satya Narayan Goenka (30 January 1924 – 29 September 2013), commonly known as S.N. Goenka, was born in Burma and learnt the technique of vipassan from his teacher Sayagyi U Ba Khin, whom he came across while seeking a cure for his troublesome migraine. SN Goenka spent fourteen years with Sayagyi U Ba Khin and became a vipassan teacher himself235. S.N. Goenka’s technique represents a tradition that is traced back to the Buddha. He taught Dhamma which is non-sectarian and universal, is the way to liberation236. After receiving training from his teacher for fourteen years, S.N. Goenka settled in India by wishes of Sayagyi U Ba Khin and began teaching vipassan in 1969 onwards237. He established first a meditation center named the “Vipassan International Academy” (Dhamma Giri) at Igatpuri, near Nashik in 1974238. Within a short period the technique became popular, meditation centers were established in various parts of India and abroad. Yogis receive systematic meditation instructions several times a day, and each day’s progress is explained during a taped evening discourse by S.N. Goenka. One has to observe complete silence for the first nine days. On the tenth day, students resume speaking, making the transition back to a more extroverted way of life. The technique has been taught in its original and authentic form at ten-day residential courses during which the participants has to follow a prescribed code of conduct, learn the basics method and practice sufficiently to realize its beneficial results. The next step has to be practice which is insight meditation (vipassan bh van ): observing the sensations which occurs throughout the body, understanding their nature and one should be develop equanimity so that one not react any sensation. At the end, the participants learn the meditation of loving-kindness (mett bh van ) towards all sentient beings. For several ten-day courses I had been personally attended under the master SN Goenka at International Meditation Centre, Igatpuri, India. The mode of practice of vipassan meditation as taught by SN Goenka which comprises of the following steps: (i) observance of moral precept as found in the traditional . S.N. Goenka, Meditation Now: Inner Peace through Inner Wisdom (Washington: Vipassan Research Publications, 2002), p.4. 236 . Ibid. 237 . William Hart, The Art of Living, P.1. 238 . S.N. Goenka, Meditation Now: Inner Peace through Inner Wisdom, p. 5. 235 53 description, (ii) mindfulness on breathing at the point of nostril to still the mind, (iii) observing the sensations of the entire body from top to bottom, bottom to top, (iv) to understand the real nature of any sensation with wisdom as impermanence, (v) abandoning the idea of “self, I or mine” which is connected to body and mind and (vi) dissolution of attachment and craving. Thus the path to deathlessness becomes open and it is reflects some of the important steps of vipassan -ñ ṇ such as: udayabbaya ñ ṇa, bhaṅga ñ ṇa, saṅkh rupekkh ñ ṇa239 and so forth. The Ten Day Vipassan Courses of SN Goenka has been designated to keep in progress of the meditator. It has three steps240 as follows: Firstly, The first stages of meditation should be simply observation of breath and to concentrate on the nostrils where the breath flows in and out. Be aware of the touch of air as it strikes the passage through the nostrils. One has to practice the awareness of natural, normal respiration at the entrance of the nostril for three and half days that which helps calm and concentrate the mind. Secondly, after fourth day onwards, the meditator has to observe the natural, normal bodily sensations whether it is pleasant, unpleasant or neutral, from top to bottom just observe objectively without any reaction. Thirdly, one has to be observe the entire body structure which is nothing but sub-atomic particles known as ‘kal pas’ throughout the body can be realized by one who moved towards the subtler and subtler at the level of sensory. And finally one may experience the dissolution of the entire physical structure known as bhaṅga-ñ ṇa241. The apparent solidity of body and mind dissolves and one can realized the ultimate reality of mind, matter and mental formation which are nothing but vibration, arising and vanishing with great rapidity. According to SN Goenka, the meditator then feels increasing peace and happiness. This stage is called equanimity (saṅkh ra-upekkh ) toward all conditioning, and leads gradually to ultimate liberation242. Having realized this truth one might said as: ‘Sabbo pajjalito loko, sabbo loko pakampito’etc “The entire world is ablaze, The entire world is going up in smoke, The entire world is burning, The entire world is vibrating”243. 239 . Kalpakam Sankarnarayan, Ravindra Panth, Buddhist Meditation: Texts, Tradition and Practice, P.6. . Ibid. 241 . Ibid. P.7 242 . William Hart, The Art of Living, p.123. 243 . Therīg th . trans. K.R. Norman, (London: PTS Series no 40, Verse 200, 1971), p.22. 240 54 In conclusion, vipassan meditation as taught by SN Goenka is a highly selective and subjective interpretation of the Buddha’s teaching. It claims to make one equanimous by dispassionately observing one’s bodily sensations. It is clear that the insight meditation technique as taught by SN Goenka, the tradition is a combination of n p nasati and vedan nupassan in the satipaṭṭh ṇa sutta and which emphasizes meditation can be viewed as a way to cater to individual spirituality. 4.5 Ajahn Chah’s Method Venerable Ajahn Chah (Phra Bodhiñ ṇa Thera) was born into a typical farming family in a rural village in the province of Ubon Rachathani, N.E. Thailand, on June 17, 1918. He lived the first part of his life as any other youngster in rural Thailand, and, following the custom, took ordination as a novice in the local village monastery for three years. There, he learned to read and write, in addition to studying some basic Buddhist teachings. After a number of years he returned to the lay life to help his parents, but, feeling an attraction to the monastic life, at the age of twenty (on April 26, 1939) he again entered a monastery, this time for higher ordination as a bhikkhu244. Having learned the teachings on sīla, sam dhi and paññ but he could not have idea how to could actually be put into practice. His master Ajahn Mun Buridatto encouraged him that the teaching although extensive but it is very simple to practice, through established mindfulness, one can see that everything arises in the mind. In his explanation direct teaching was revealed the path to practice for Ajahn Chah245. Venerable Ajahn Chah’s emphasis is on practical Dhamma practice following the Monastic Discipline. One practises according to strict Thai forest monastic guidelines. There is no particular technique to be practiced rather the meditators are invited to draw from the abundance of the Therav da tradition’s recommended reflections and practices such as n p nasati, Asubha bh van , etc. As he mentioned two kinds of peace - the coarse and the refined. The peace which comes from sam dhi is the coarse type and the other type of peace comes from wisdom. The peace which arises from wisdom is not happiness, but is that which sees the truth of both happiness and unhappiness. Clinging to those states does not arise, the mind rises above them. This is the true goal of all Buddhist practice246. 244 . Ajahn Chah, Food for the Heart (Ubon Ratchathani: Wat Nong Pah Pong, 2007), P.4. . Ibid. P.5. 246 . Ajahn Chah, A Taste of Freedom, p.25. 245 55 Traditionally the noble eightfold path is taught with eight steps such as right understanding, right, and so forth. But the true eightfold path is within us- two eyes, two ears two nostrils, a tongue and a body. These eight doors are our entire path and the mind is the one that walks on the path. Know these doors; carefully examine them and all the dhammas will be revealed as said by Ajahn Chah247. Morality is the father and mother of Dhamma. Morality is peace and we can say the morality (sīla), concentration (sam dhi) and wisdom (paññ ) is the path to liberation for all noble ones. These three trainings are seems to be one as the morality is concentration, concentration is morality and concentration is wisdom, wisdom is concentration248. It is just like mango, from moment to moment the mango does change, it first appears as a flower, when it becomes a fruit we call it mango. When it ripens we call it ripe mango. It’s all one mango but it continuously changes from small to big mango. So it seems to be different fruit but all one. In the same way, these three trainings are related just like the mango. In the same cases of tranquility (samatha) and insight (vipassan ), we cannot separate to each other because samatha meditation is the base which gives arise to wisdom (paññ ) and wisdom is the fruit of tranquility (samatha). At the end it’s the entire path that leads to freedom249. According to Ajahn Chah, the original state of mind is naturally peaceful; there are no such things as sadness or happiness. The experience of pleasant or painful is not the actual mind itself, but just these moods which have tricked it. The mind gets lost, carried away by these moods with no idea what’s happening. And as a result, we experience pleasure and pain accordingly, because the mind has not been trained yet. Just like a leaf that is not being blown about by the wind. But if the wind blows then it flutters. It does that because of the wind. If the mind didn’t get lost in these moods it wouldn’t flutter about. If it understood the nature of thoughts it would just stay still. This is called the natural state of the mind250. In his book “A Still Forest Pool”, mentioned that two persons are watching the flag: one says it is the wind that moves, and the other says, no, it is the flag. They can argue forever, take sticks and fight it out but all no avail. It is the mind that moves”. Ajahn Sumedho states that “Just be mindful of everything” by using up yas (skillful means) for particular conditions that come up, that’s true but some things are quite obsessive 247 . Ajahn Chah, A Still Forest Pool. Compiled by Jack Kornfield & Paul Breiter. (Chennai: The Kern Foundation, 1985), P.5. 248 . Ibid. p.22. 249 . Ajahn Chah, A Taste of Freedom (Ubon Ratchathani: QPrint Management, 2007), pp. 83-84. 250 . Ajahn Chah, A Taste of Freedom, P.9. 56 or threatening to us, so one can develop skillful means with that. He got a lot of encouragement from Ajahn Chah to develop skillful means, and that takes paññ 251 . Happiness is always leads to unhappiness, because it is impermanent, unsatisfactory and disappointing, because it is dependent on so many things. Hence, the goal for the Buddhist is not happiness, because we realize that the happiness is unsatisfactory and conditioned (k malok )252. 4.6 Conclusion A clear conclusion can be drawn that Mah si Say daw taught one to watch the specific parts of the body where sensation occurs and to observe attentively the degree of pain, discomfort, etc., because it helps to understand the unsatisfactoriness. Mah si Say daw and Sayagyi U Ba Khin both taught one to be aware of the body sensations by scanning the whole body. Venerable Pa-uk Say daw’s method is accordance with the P li Canon and its commentaries especially Visuddhimagga, but for the beginners he encouraged to practice the n p nasati in every postures. Whereas, Ajahn Chah mostly emphasised to the practitioners to observe the mind in the present moment by using the skillful means (up ya). Briefly speaking, all the above mentioned meditation masters taught how to eradicate mental defilements, to overcome pain, grief, sorrow, lamentation and to attain enlightenment based on the instructions given in the Mah Saṭipaṭṭh na Sutta (DN.22). Even though they adopted a different approach in dealing with sensation, each approach brings good effect depending upon the temperament of a meditator. However, all these techniques and teachings are related to the Buddha’s teaching 251 . Ajahn Sumedho, Intuitive Awareness (Great Gaddesden: Amaravati Publications, 2004), P.60. . Ajahn Sumedho, Now is the Knowing (Great Gaddesden: Amravati Publications, 1989), pp.35-36. 252 57 Chapter Five Path Leading to Enlightenment 5.1 Nature of Wisdom The Visuddhimagga explained wisdom or understanding (paññ ) which dealt with under the six headings: (i) the definition of wisdom, (ii) the sense in which it is called wisdom, (iii) its characteristic, function, manifestation, and approximate cause, (iv)its classification, (v) its method of development and (vi) the benefits of wisdom253. (i) According to Buddhaghosa, wisdom is defined as the insight knowledge associated with profitable consciousness254. (ii) It is also called in the sense of act of understanding (paj nana), a mode of knowing (j nana) distinct from the modes of perceiving (sañj nana) and cognizing (vij nana). (iii) Wisdom has the specific characteristic of penetrating the true nature of the phenomena. It penetrates the particular and general features of things through direct cognition rather than discursive thought. Its function is “to abolish the darkness of delusion which conceals the individual essences of states” and its manifestation is “non-delusion”. Since the Buddha says that one whose mind is concentrated knows and sees things as they are, the proximate cause of wisdom is concentration255. (iv) The wisdom is the instrumental to attaining liberation, which divided into two viz. insight knowledge (vipassan ñ ṇa) and the knowledge pertaining to the supramundane paths (magga ñ ṇa)256. The first one is the direct penetration of the three characteristics of conditioned phenomena (pañca-khandha)257 as impermanence, suffering and non-self. It is regarded as a mundane (lokiya) form of wisdom. Insight knowledge does not itself directly eradicate the defilements, but serves to prepare the way for the second type of wisdom, the wisdom of the . Vism. Ñ ṇamoli, p.479. . Ibid. 255 . Ibid. P.481. 256 . Guṇaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation, P.268. 257 . Material form (rūpa), feeling (vedan ), perception (saññ ), mental formations (saṅkhar ) and consciousness (viññ na). 253 254 58 supramundane (lokuttara) paths, which emerges when insight has been brought to its climax258. There are three kinds of wisdom viz. 1. Sutamay paññ : wisdom that is got by learning from others is called wisdom sprung from study; 2. Cint may paññ : wisdom which one acquires without learning from others, and 3. Bh van may paññ : Here, entering into concentration one develops all wisdom this is wisdom sprung from concentration259. (v) The meditators developed wisdom for liberation begins with two purifications, which are the roots, viz. the purification of virtue (sīla-visuddhi) and the purification of consciousness (citta-visuddhi). While the other five are the trunk: The purification of view (diṭṭhi-visuddhi), purification of transcending doubt (kankh vitarana-visuddhi), purification of vision in discerning the path and nonpath (magg maggañ ṇadassana-visuddhi), purification of vision in discerning the method of the path (paṭipad ñ ṇadassana-visuddhi), purification of vision regarding intuitive wisdom (ñ ṇadassana-visuddhi)260. (vi) The benefits of developing wisdom as pointed by Buddhaghosa, viz. (a) the removal of all the defilements, (b) the experiencing the taste of the noble fruit, (c) ability to attain the attainment of cessation (nirodha), (d) the achievement of worthiness to receive gift (arahat-hood)261. 5.1.1 Seven Kinds of Purification In the Rathavinīta sutta (MN. 24) recounts the dialogue between the Venerable S riputta and the Venerable Puṇṇa Mant ṇiputta at S vatthī on the seven stages of purity, such as . Vism. Ñ ṇamoli, pp.479-80. . DN. Saṅgiti Sutta 33. P.486. Vim. Upatissa, p.231: Cint -may paññ , suta-may paññ , bh van -may paññ (=cint may disu ayaṁ vitth ro. Tattha katam cint may paññ ? Yoga-vihitesu v kamm yatanesu yoga-vihitesu v sipp yatanesu yoga-vihitesu v vijj yatanesu kamma-ssakataṁ v sacc nulomikaṁ v rūpaṁ aniccan ti v …pe…viññ naṁ aniccan ti v yaṁ evarūpaṁ anulomikaṁ khantiṁ diṭṭhiṁ ruciṁ muniṁ pekkhaṁ dhamma-nijjh na-khantiṁ parato asutv paṭilabhati, ayaṁ vuccati cint may paññ . Yogavihitesu v kamm yatanesu…pe…Dhamma-nijjh na-khantiṁ parato sutv paṭilabhati, ayaṁ vuccati sutamay paññ , Tattha katam bh van may paññ ? Sabb pi samm pannassa paññ bh van may paññ ). 260 . Vism. Ñ ṇamoli, p.488. 261 . Ibid. p.819. 258 259 59 purity of sīla, purity of mind, purity of view etc. that must be passed before attainment of Nibb na. As said by S riputta, “Friend, the purification of virtue is for the sake of reaching purification of mind; the purification of mind is for the sake of reaching purification of view; the purification of view is for the sake of reaching purification by overcoming doubt; the purification by overcoming doubt is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path; the purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way; the purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; the purification by knowledge and vision is for the sake of reaching final Nibb na without clinging. It is for the sake of final liberation without clinging that the holy life is lived under the Blessed One”262. The seven stages of purification (satta-visuddhi) are as follows: 1. The Purification of Morality (sīla-visuddhi)263: The first two stages (sīla and citta visuddhi) are likened to the roots of a great tree. The purification of virtue consists of ever- deepening stages of moral excellence. Beginning with the five basic moral precepts264. One who gives up these five harmful acts and does not engage in them is truly called a virtuous man265. Through their expansion into the eight and then ten precepts, they reach their refinement in the Monastic Code (Paṭimokkha). In this way the necessary moral foundation is laid for the development of the five spiritual faculties (indriy ) of faith (saddh ), energy (vīriya), mindfulness (sati), concentration (sam dhi) and understanding (paññ ). 2. The Purification of Mind (citta-visiddhi): This purification comes through concentration (sam dhi), which can be reached by two approaches, the vehicle of serenity (samathay na) or the vehicle of insight (vipassan y na)266. For meditative 262 . MN. Bodhi, p.242. . MN. 1:180; N rada, Manual of Abhidhamma, p. 465. Vism. XVIII, Ñ ṇamoli, p.11. Purification of morality (sīla-visuddhi) consists of the 4-fold purity of morality (catu-p risuddhi-sīla), namely: restraint with regard to the Disciplinary Code (p timokkhasamvara-sīla), sense-restraint (indriysamvara-sīla), purity of livelihood ( jīvap risuddhi-sīla), and morality with regard to the 4 requisites (paccaya-sannissita-sīla). In the case of a layman, it entails the observance of whatever moral rules (5 or more) he has taken upon himself. 264 . Not harming living beings, not speaking lies, taking nothing in the entire world unasked, nor going to the wives of other men and never drinking intoxicants. 265 . AN. trans. E.M. Hare, Vol. III, pp.205-206. Yo p naṃ n tip teti mus v daṃ na bh sati, loke adinnaṃ n diyati parad raṃ na gacchati. Sur merayap nañ ca yo naro n nuyuñjati, pah ya pañca ver ni silav iti vuccati. 266 . Matara Sri Ñ ṇ r ma, The Seven Stages of Purification and the Insight Knowledges, P.23. 263 60 monks, ten impediments (palibodh ) have to be abandon as enumerated in the Visuddhimagga: “A dwelling, family and gain, A class and building too, as fifth And travel, kin, affliction, books, And supernormal powers: ten”267. It is the purity of mind, gained by developing the jh nas, temporarily inhibiting the hindrances. A purified mind is like a polished mirror where everything is reflected in its true perspective. With a purified mind one can see things as they truly are268. Having purified the mind, the degree of concentration becomes sufficiently strong to cause the suppression of the five afflictive defilements known as the “five hindrances” (pañca-nīvaraṇ )269. “Establish the mind, set it up in one-pointed stability; Look upon all formations as alien and as not self” 270. There are three kinds of concentration qualifying as the purification of mind viz. access concentration (upac ra-sam dhi), absorption concentration (appan sam dhi), and momentary concentration (khaṇika-sam dhi). The first two are achieved through serenity meditation (samatha bh van ) and the last one through insight meditation (vipassan -bh van ). Momentary concentration possesses the same strength of mental purification as access concentration271. 3. The Purification of View (diṭṭhi-visuddhi): The first stage of insight meditation is called ‘Purification of View’. This purification consists in arousing insight into mindand-matter (n marūpa), using the meditation subject as a basis272. At the outset one cultivates ‘Purity of Vision’ (diṭṭhi visuddhi) in order to see things as they truly are. With a one-pointed mind he analyses and examines this so called being (puggala). This searching examination shows that what he has called ‘I’, is merely a complex . Vism. Ñ ṇamoli, p.91. . Ibid. 269 . (i) Sensual desire (k ma-chanda), (ii) ill-will (vy p da), (iii) sloth and torpor (thīna-middha), (iv) agitation and remorse (uddhacca-kukkucca) and (v) doubt (vicikicch ). 270 . Therīg th . K.R. Norman, Vol. II, (London: PTS, 1971), p.20. Cittam upatthapetv na ekaggaṃ susam hitaṃ, paccavekkhatha saṅkh re parato no ca attato. 271 . Matara Sri Ñ ṇ r ma, The Seven Stages of Purification and the Insight Knowledges, p.36. 272 . Ibid, p.43. 267 268 61 compound of mind and matter which are in a state of constant flux. Having thus gained a correct view of the real nature of this so-called being, freed from the false notion of a permanent soul, he searches for the causes of this “I” personality273. 4. The Purification of Overcoming Doubt (kankh vitarana-visuddhi): The knowledge established by overcoming doubt about the three divisions of time by means of discerning the conditions of that materiality and mentality274, the understanding to the relationship between the body and the mind - that of cause and effect. 5. The Purification of Vision in discerning the Path and Non-path (magg maggañ ṇadassana-visuddhi): Having relinquished attachment to the ten imperfections of insight and correctly distinguished the right path from the wrong path which associated with vipassan 275 . Having seen the three characteristics and the rise and fall of the five aggregates and attaining the knowledge of dissolution (bhaṅgañ ṇa)276. 6. The Purification of Vision in discerning the method of the path (paṭipad ñ ṇadassana-visuddhi): This term is collectively applied to the nine kinds of Insight beginning with the knowledge as regards the arising and passing away of conditioned things and ending with the knowledge of adaptation (the process of changing) that occurs in the Path thought-moment immediately preceding the Gotrabhū277 moment”278. The term ‘Paṭipada’ means the course of practice, ‘ñ ṇa’ means knowledge, and ‘dassana’ means vision. Ñ ṇa and dassana are here referred to in the same sense. In order to lay emphasis on penetration, the text used the two words in the same sense knowledge and vision. Purification by knowledge & vision of the way comes by eight understandings279. . N rada. Manual, p.459. . Vism. Ñ ṇamoli, 1956, p.693. 275 . Ibid. p.739. Ten imperfections: 1) Illumination (obh sa), 2) knowledge (vipassan ñ ṇa), 3) happiness (sukha), 4) tranquility (passadhi), 5) rapture (pīti), 6) resolution (upaṭṭh na), 7) exertion (pagg ha), 8) assurance (adhimokkha), 9) equanimity (upekkh ) and 10) attachment (nikanti). 276 . Abhi.S. PTS. p.66. 277 . PED. P.287. “Become of the lineage”; a technical term used from the end of the Nik ya period to designate one, whether layman or bhikkhu, who, as converted, was no longer of the worldlings (puthujjan ), but of the Ariyas, having Nibb na as his aim. It occurs in a supplementary Sutta in the MN (Vol. III. P.256), and in another, found in two versions, at the end of the AN (A iv.373 and v.23). 278 . N rada, Manual, P.468. 279 . Vism. Ñ ṇamoli, p.745. (i) Understanding the momentary rise and fall of all phenomena whatsoever. (ii) Understanding the unavoidable dissolution of all phenomena whatsoever. (iii) Understanding that appearance is terror, since it always entails suffering. (iv) Understanding the danger inherent in clinging to things bound 273 274 62 7. The purification of vision regarding intuitive wisdom (ñ ṇadassana-visuddhi): The seventh visuddhi refers to Sot patti ñ ṇa, the first knowledge of the Path Ñ ṇadassana visuddhi. Ñ ṇadassana-visuddhi is the name given to the contemplative knowledge, a mental state of wisdom found in Path-Consciousness. It is called ‘purity’ because it is completely free from all stains or defilements, resulting from the realization of the four Truths280. As the Buddha mentioned, “From meditation arises wisdom and without meditation wisdom wanes. Knowing this twofold path of gain and loss, let one conduct oneself that wisdom may increase”281. This emphatically states that meditation is essential in achieving wisdom which is the ultimate goal of the Buddhist way of life. 5.1.2 Sixteen Insight Knowledges There are sixteen kinds of insight knowledges (vipassan - ñ ṇa)282 that can be obtained in sequence through the development of insight meditation concerning with the discernment of mind and matter and overcoming delusion, which are as follows: 1. The knowledge of mind and matter (n marūpaparicchedañ ṇa). 2. The knowledge of discerning conditionality (paccayaparigahañ ṇa). 3. The knowledge of investigation (sammassanañ ṇa)283. 4. The knowledge with regard to the arising and passing away of conditioned things (udayabhay ñ ṇa). 5. The knowledge with regard to the dissolution (bhaṅg nupassan ñ ṇa). 6. The knowledge of dissolving things as fearful (bhayatupaṭṭh nañ ṇa). to vanish. (v) Understanding disillusion and dispassion as good signs of reduced greed. (vi) Understanding of the deep desire for deliverance from the rebirth round. (vii) Understanding of contemplating reflection as a crucial tool for release. (viii) Understanding of equanimity regarding all formations and constructions. 280 . N rada, Manual, p.470. 281 . Dhp.282. Yog ve j yatī bhūri, ayog bhūrisaṅkhayo; etaṁ dvedh pathaṁ ñatv bh vaya vibh vaya ca, tathatt naṁ niveseyya yath bhūri pavaḍḍhati. 282 . These insight knowledges only occur to those who practice vipassan meditation which is equivalent to the path, fruit and liberation. 283 . According to Abhi.S, there are ten insight knowledges in sequence from sammassanañ ṇa upto sacc nulomikañ ṇa (Abhi.S. PTS, pp.65-66). 63 7. The knowledge of danger (adīnavapassan ñ ṇa). 8. The knowledge of (danger) of things as disgusting (nibbid nupassan ñ ṇa). 9. The knowledge of deliverance (to escape therefrom) (muñcitukamyat ñ ṇa). 10. The knowledge of contemplation of reflection (paṭisaṅkh nupassan ñ ṇa). 11. The knowledge of equanimity about the conditioned things (saṅkh rupekkh ñ ṇa). 12. The knowledge of conformity with truth (sacc nulomikañ ṇa). 13. The knowledge of change of lineage (gotrabhūñ ṇa). 14. The knowledge of the path (maggañ ṇa). 15. The knowledge of fruit (phalañ ṇa). 16. The knowledge of reflection (paccavekkhaṇañ ṇa). 5.2 Characteristic of Insight Meditation Vipassan has the primary characteristic of differentiating between the conditioned dhammas and unconditioned dhammas, seeing them as they really are: 1. Preliminary Insight (anupassan ) consists of into the Three Characteristics (Tilakkhaṇa) of all conditioned phenomena. As the Buddha said, “Monks, form is impermanent. What is impermanent is suffering. What is suffering is non-self. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine; this I am not, this is not my self”284. It is an aggregates consisting of 28 kinds of material phenomena which are divided into gross matter 12 and subtle matter 16285. 2. Supra-mundane Insight (lokuttara-vipassan ) which consists of two aspects i.e. the insight into the characteristic of the Four Noble Truths as partially conditioned (the truth of suffering, the cause of suffering and the eightfold path) and partially unconditioned as the . SN.22:15.“Rūpaṃ (Vedan , Saññ , Saṅkh r , Viññ naṃ), bhikkhave, aniccaṃ; yad aniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tad anatt ”. “Rūpa” 285 . Dh tu-kath . U N rada, (London: PTS, 1977), P.27. 284 64 truth of the cessation of suffering. And second is insight into the self (att ) characteristic of unconditioned dhamma or Nibb nadh tu, the ultimate286. The term ‘Dukkha’ variously translated into English as suffering, causing pain, with difficulty, affliction, grief, unhappy, ailing, dejection, distressed, misery, ill, evil unsatisfactoriness, unrest, etc. The nature of suffering is described in the first of the Four Noble Truths. They are: “Idaṃ kho pana, bhikkhave, ariyasaccaṃ : J ti’pi dukkh , Jar ’pi dukkh , Vy dhi’pi dukkho, Maraṇam’pi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yamp’icchaṃ na labhati tam’pi dukkhaṃ, saṃkhittena pañcup d nakhadh dukkh ”287. Suffering is the central teaching of the Buddha, which lies at the root of the Four Noble Truths. The characteristic of suffering is one of the three marks of existence. Dukkha arises from desire, to bring about the extinction of suffering by the Noble Eightfold Path. As the Buddha said: “Idaṃ kho pana, bhikkhave, Dukkhanirodhag mini paṭipad ariyasaccaṃ; Ayameva Ariyo aṭṭhaṅghiko maggo seyyathidaṃ: Samm diṭṭhi, Samm saṅkappo, Samm v c , Samm kammanto, Samm jīvo, Samm sati Samm sam dhi”288. “Any kind of material form, feeling, perception, formations, consciousness whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - a disciple of mine sees all as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self’. It is in this way that a disciple of mine is one who carries out my instruction, who responds to my advice, who has crossed beyond doubt, become free from perplexity, gained intrepidity, and become independent of others in the Buddha's Dispensation(S sana)”289. Buddha said thus: “All conditioned things are impermanent’, ‘All conditioned things are suffering’, ‘All things are not-self'’- When one sees this with wisdom (paññ ), one turns away from all suffering. This is the path to purification”290. Having gained an insight into three marks, the meditator realizes that everything in this world is transient, subject to suffering and uncontrollable because it is nonself. Thus the mind wants to abandon the desire to acquire, the desire to have and the desire to be, because desires are suffering, through which we see the truth leading us to dispassion and detachment and the mind attains peace and happiness. 286 . Phra Khru Baitika, A Study Guide for Right Practice of the Three Trainings, P.354. . Dhammacakkapavattana Sutta. trans. Buddharakkhita, (Banglore: BVT, 1990), p.3. 288 . Ibid. p.5. 289 . MN. Ñ ṇamoli and Bodhi, P.329. 290 . Dhp. verses, 277-279.“Sabbe saṁkh r anicc ti, Sabbe saṁkh r dukkh ti, Sabbe dhamma anatt ti, yad paññ ya passati, atha nibbindati dukkhe; esa maggo visuddhiy ”. 287 65 5.3 Factors Contributing to Enlightenment The factors of enlightenment have been divided into seven groups as follows: 1. Catt ro Satipaṭṭh ṇa (The Four Foundation of Mindfulness)291: (i) The mindfulness of body (k yanupassan satipaṭṭh ṇa). (ii) The mindfulness of feelings (vedan nupassan satipaṭṭh ṇa). (iii) The mindfulness of consciousness or mind (citt nupassana satipaṭṭh ṇa), and (iv) The mindfulness of the mind-objects (dhamm nupassan satipaṭṭh ṇa). 2. Catt ro Samm padh na (The Four Kinds of Right Efforts)292: (i) Restrains (saṁvara): Effort to prevent unwholesome dhammas from arising. (ii) Abandoning (pah na)293: Effort to abandon the unwholesome dhammas that have occurred. (iii) Meditative Concentration (bh van ): Effort to develop wholesome dhammas that have not yet occurred, and (iv) Protection (anurakkh na): Effort to maintain the wholesome dhammas that have occurred. 3. Catt ro Iddhip da (The Four Kinds of Predominating)294: (i) The predominating desire or wish to do (chand iddhip da). (ii) The predominating effort (vīriya iddhip da). . SN. Bodhi, p.1627.. Mah satipaṭṭh ṇa Sutta (DN 22), MN 10. Maurice Walshe. Pati.M. Ñ ṇamoli, pp. 398400. 292 . AN. Catukanipata. Pati.M . Ñ ṇamoli, p. 42. 293 . DN. Dasuttara Sutta 34. One thing is should be abandoned i.e. Ego-conceit (asmim na). Two things Ignorance and craving for existence (as Sutta 33, verse 1.9). Three kinds of craving (as Sutta 33, verse 1.10). Four floods (as Sutta 33, verse 1.11). Five hindrances (as Sutta 33, verse 2.1). Six groups of craving (as Sutta 33, verse 2.2). Seven latent proclivities (as Sutta 33, verse 2.3). Eight wrong factors (as Sutta 33, verse 3.1). Nine things rooted in craving: Craving conditions searching… acquisition…decision-making…lustful desire…attachment…appropriation…avarice…guarding of possessions, and because of the guarding of possessions there arise the taking up of stick and sword, quarrels…lying and other evil unskilled states (as Sutta 15, verse 9). Ten wrong courses (as Sutta 33, verse 3.1) plus wrong knowledge (micch ñ ṇa) and wrong liberation (micch -vimutti). 294 . DN. Patikavagga. 291 66 (iii) The predominating consciousness (citt iddhip da), and (iv) The predominating investigation (vimaṁsa iddhip da). 4. Pañca Indriy ni (The Five Kinds of Spiritual Faculties)295: (i) The spiritual faculties of faith (saddh indriy ). (ii) The spiritual faculties of effort (vīriya indriy ). (iii) The spiritual faculties of mindfulness (sati indriy ). (iv) The spiritual faculties of meditative concentration (sam dhi indriy ), (v) The spiritual faculties of wisdom (paññ indriy ). 5. Pañca Balani (The Five Kinds of Spiritual Powers)296: (i) The spiritual power of faith (saddh bala). (ii) The spiritual power of effort (vīriya bala). (iii) The spiritual power of mindfulness (sati bala). (iv) The spiritual power of meditative concentration (sam dhi bala), and (v) The spiritual power of wisdom (paññ bala). 6. Satt Bojjhaṅga (The Seven Factors of Enlightenment)297: (i) The enlightenment factor of mindfulness (sati sambojjhaṅga). (ii) The enlightenment factor of investigation of the law (dhamma-vicaya sambojjhaṅga). (iii) The enlightenment factor of right effort (vīriya sambojjhaṅga). (iv) The enlightenment factor of rapture (pīti sambojjhaṅga). (v) The enlightenment factor of tranquility (passadhi sambojjhaṅga). 295 . DN. Dasuttara Sutta 34. . AN. Pañcakanip ta. Pati.M. Ñ ṇamoli, p.349. The difference between pañca Indriy ni and pañca Balani is the quality of merit and the force of merit. 297 . DN. P ṭkakavagga. 296 67 (vi) The enlightenment factor of concentration (sam dhi sambojjhaṅga), (vii) The enlightenment factor of equanimity (upekkh sambojjhaṅga). 7. Ariya Aṭṭ ṅgigamagga (The Noble Eightfold Paths) which is the noble actuality of the path that leading to the cessation of suffering298. They are: (i) Right understanding (samm diṭṭhi)299. (ii) Right thought (samm saṅkappo)300. (iii) Right speech (samm v c )301. (iv) Right action (samm kammanta)302. (v) Right livelihood (samm (vi) Right effort (samm v yama)304. (vii) Right mindfulness (samm sati)305, and jiva)303. (viii) Right meditative concentration (samm sam dhi)306. . SN. 45.8. Bodhi, pp.1528-1529. DN. Mah vagga. Pati.M. Ñ ṇamoli, p.41. . It is the knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering and knowledge of the path leading to the cessation of suffering.(Pati.M.). 300 . It is the thought of renunciation, the thought of non-ill-will, the thought of non-cruelty. 301 . It is abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, and abstaining from gossiping. 302 . It is abstaining from killing living things, abstaining from taking what is not given, abstaining from sexual misconduct. 303 . Here a noble disciple, having abandon wrong living and makes his livelihood by right living. 304 . As mentioned above the four kinds of right efforts. 305 . Here a monk dwells the body-contemplation on the body, on the feeling, on the mind and on the mindobjects, ever ardent, clearly comprehending and mindful overcoming covetousness and disappointing relating to the world. (Pati.M). 306 . There is the case where a monk-quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities-enters & remains in the first jh na: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jh na: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation-internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jh na, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain-as with the earlier disappearance of elation & distress- he enters & remains in the fourth jh na: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration. — SN 45.8. Bodhi, p.1529. Pati.M. Ñ ṇamoli, p.42. 298 299 68 5.4 Attainment of Paths and Fruitions According to the Visuddhimagga, the first path, the first of stream- entry (sot pattimagga), cut off the hindrance of doubt. The second, the path of once-returner (sakad g mimagga), weaken at the hindrances but cut of none. The third, the path of the nonreturner (an g mimagga), cut off the hindrances of sensual desire, ill will and worry. And the fourth, the path of the arahantship (arahattamagga), cut off the remainder i.e. sloth and torpor and restlessness. In Therav da tradition, there are two special meditative attainments which gained only to the particular type of noble persons (ariyapuggala). These two attainments are the fruition (phalasam patti) and the attainment of cessation (nirodhasam patti)307.As the Buddha mentioned, “Monks, those who have faith in the Buddha, His Doctrine and the Holy Order have faith is the best: of those who have faith is the best the result is best” 308. As quoted: “Of those who have faith at its best, who comprehend the best Dhamma: Of those who have faith in the Buddha, Gift-worthy, unsurpassed: Of those who have faith in the Dhamma, Passionless, calming, blissful: Of those who have faith in the Order, the field of merit supreme: Of those who give gifts of their best, the merit doth increase. Best is their life and beauty, Fame, good report, bliss, strength. The sage who gives of his best, in best of dhammas calmed, Deva-become or human, winning the best rejoiced”309. The Blessed Lord said, “That one will, by the complete destruction of three fetters, become a Stream-Winner no more subject to rebirth in lower worlds, firmly established faith in the triple gems and the path, destined for full enlightenment; then with the reduction of greed, hatred and delusion, become a Once-Returner; by the complete destruction of the five lower fetters, be spontaneously reborn; by the destruction of the corruptions, gain in this very life the deliverance of mind, the deliverance through wisdom which is uncorrupted”310. “Bhikkhus, there are five faculties, the faculty of faith, energy, mindfulness, concentration and wisdom. One who has completed and fulfilled these five faculties, he is an Arahant. If they are weaker than that, one is a non-returner; if still weaker, a once-returner; if still weaker, a stream-enterer; if still weaker, a Dhamma-follower; if still weaker, a faithfollower”311. In the Mah parinibb na Sutta (DN.16) says: “In whatever Dhamma and Discipline the Noble Eightfold Path is not found, no ascetic is found of the first grade . Guṇaratana, A Critical Analysis of the Jh nas in Therav da Buddhist Meditation, p.329. . AN. trans. F.L. Woodward, Vol. II, (Oxford: PTS, 2001), Pp.39 309 . Ibid. pp.39-40. 310 . DN. Sampas idanīya Sutta 28. Maurice Walshe, p.421. 311 . SN. 48.12. 307 308 69 (Sot panna), second grade (Sakad g mi), third grade (An g mī), or fourth grade (Arahat). But such ascetics can be found, of the first, second, third, and fourth grade in a Dhamma and Discipline where the Noble Eightfold Path is found. Now, Subhadda, in this Dhamma and Discipline the Noble Eightfold Path is found, and in it are to be found ascetics of the first, second, third and fourth grade. Those other schools are devoid of true ascetics; but if in this one the Bhikkhus were to live to perfection, the world would not lack for Arahats” 312. All the noble ones are known as good friend (kaly namitta)313. Wherever the Arahats dwell, inspired indeed, is that place, it be a village, a forest, a vale or a hill314. 1. Sot panna (Stream Enterer): “Monks, there are these five groups of clinging. What five? The body-group of clinging, the feeling-group, the perception-group, the mental-formations group, the consciousness-group of clinging. “And monks, the noble disciple understands as they really are the arising and passing away, the attractiveness and the danger, and the deliverance from the five groups of clinging, he is called noble disciple who is a Stream-Winner, not liable to states of woe, assured of final enlightenment”315. One who has destroyed the first three fetters (saṁyojana)316, sakk yadiṭṭhi vicikicch and sīlabbatapar m sa, becomes firmed his faith in Buddha, Dhamma and Saṅgha. His sīla becomes firmed. He will under no circumstances killing, stealing, commit adultery; tell lies, taking intoxicating drink. He will not go beyond seventh rebirth. 2. Sakad g mi (Once-Returner): The Sakad g mi does not uproot any of the remaining seven fetters or five anusayas. In addition to the destruction of the first three fetters as above, the next two factors, k mar ga and patigha are lessened. 3. An g mī (Non-Returner): The An g mi magga completely uproots the first five fetters or the first four anusayas, including k mar ga, patigha. An An g mi cannot go beyond more than one rebirth. He or she will not be born again in the sensuous . DN. Mah parinibb na Sutta. Maurice Walshe, P.268. . There are eight qualities of a good friend viz. endowed with faith (saddh sampanna), virtue (sīlasampanna), learning (sutasampanna), generosity (c gasampanna), effort (viriy sampanna), mindfulness (satisampanna), concentration (sam dhisampanna) and wisdom (paññ sampanna). 314 . Dhp. verse 98. 315 . SN. 22:109. 316 . There are ten fetters which binding in the ocean of Saṁs ra. They are: (1) Sakkaya diṭṭhi (self-view), (2) Vicikicch (skeptical doubt), (3) Sīlabbatapar m sa (believe in rites and rituals), (4) k mar ga (attachment to sensual pleasure), (5) Paṭigha (ill-will), (6) Rūpar ga (craving for material sphere), (7) Arūpar ga (craving for formless sphere), (8) M na (conceit or pride), (9) Uddhacca (restlessness) and (10) Avijj (ignorance). 312 313 70 realms. He will usually gain liberation, in the next life in Suddhav sa317, the pure abode in the Brahma world. 4. Arahant (Perfected One): “And when, monks, a monk, having seen as they really are the arising and passing away, the attractiveness and the danger, and the deliverance from the five groups of clinging, is released without clinging, he, monks, is called a monk in whom the cankers are destroyed, who has lived the life to perfection, done what had to be done, put down the burden, gained the highest goal, worn through the fetters of rebirth, and is liberated by perfect insight”318. Having uprooted all ten fetters and seven anusayas319 including m na, rūpar ga, arūpar ga, uddhacca and avijj , the arahatta phala is attained and there will be no rebirth after death. “With the past kammas fully wiped out, and no possibility of fresh accumulation, severed from future rebirths, their minds are free, where desires, like burnt-up seeds, sprout no more, these Wise Ones cease like a blown-out lamp”320. As the Buddha said, “Monks, when a good man is reborn into a family, it is for the good, the welfare and happiness of the many- his parents, wife and children, his servants and workers, his friends and companions and also for the good, the welfare and the happiness of the recluses and Br hmins. Just as good rains bring to perfection of all crops for the good, welfare and happiness of many folk”321. Both in the ‘Paṭisambhid magga’ and ‘Vimuttimagga’ had given several similes for the noble one who is liberated, such being is ‘like the full moon free from the clouds’, ‘freed from mist, freed from smoke and dust’, one who ‘gleams and glows and shines”322. “The person whose mind is weak will not gain any results if he turns to meditation like a tree which planted on infertile soil, his mind will not be able to attain wisdom by concentration. Hence, a yog vacara, if he wishes to concentrate and . The Suddh v sas or Pure Abodes are the exclusive planes of An g mis or Never-Returners. Ordinary beings are not born in these states. Those who attain An g mi in other planes are reborn in these Pure Abodes. Later, they attain Arahantship and live in those planes until their life-term ends. Suddh v sa – The Pure Abodes which are further subdivided into five, viz: i. Aviha – The Durable Realm, ii. Atappa – The Serene Realm, iii. Sudassa – The Beautiful Realm, iv. Sudassi – The Clear-Sighted Realm. v. Akanittha – The Highest Realm. (Buddha and His Teaching by N rada, pp.346-347). 318 . SN. 22:110. 319 . (1)Sensual craving (k mar ganusaya), (2) craving for next existence (bh var ganusaya), (3) Ill-will or hatred (patigh nusaya), (4) conceit (m nusaya), (5) wrong view (diṭṭh nusaya), (6) skeptical doubt (vicikicch nusaya) and (7) ignorance (avijj nusaya). 320 . Sutta Nip ta. Ratana Sutta, PTS, pp.41-42. Khīṇaṁ pur ṇaṁ navaṁ natthi sambhavaṁ, virattacitt yatike bhavasmiṁ, te khīṇavīj avirūḷhicchand , Nibb nti dhīr yath yaṁ padīpo. 321 . AN. trans. E.M. Hare, Vol. III, P.38. 322 . Pati. M. Ñ ṇamoli, p.175. 317 71 reach the highest state or attain the right path through meditation, must first of all prepare the way of meditation, just as a farmer prepares the land for cultivation”323. Conclusion Meditation is a scientifically proven way to improve one's health and balance in everyday life and seeks to find a universal solution to suffering; one that makes one impervious to the vicissitudes of life. There are three integral factors in Buddhist meditation – morality (sīla), concentration (sam dhi) and wisdom (paññ ). Wisdom (paññ ) comes from insight meditation (vipassan ) which very helpful in our daily life. The Buddhist meditation is a systematic way to attain the final goal, as the Buddha said, “It is possible, Brahmin, to describe gradual training, gradual practice, and gradual progress in this Dhamma and Discipline”324. Just as the mighty ocean slopes away gradually, falls away gradually, shelves away gradually, with no abruptness like a precipice or peak; even so in this discipline of Dhamma there is a graduated training, a graduated practice, a graduated mode of progress, with no sudden or abruptness325. As mentioned in the Dhammapada. Verse 183, it’s represented the three gradual trainings as mentioned above. It is said thus: “To avoid all evil, to cultivate whatever good, and cleanse one’s mind - this is the teaching of the Buddhas326. Buddhist meditation shows us how mind’s movements actually work. It reveals the true nature of things by uncovering the impersonal moment-to-moment process of Dependent Origination and the Four Noble Truths. Meditation is intended to purify the mind. It cleanses the thought process of what can be called psychic irritants, things like greed, hatred and jealousy, things that keep you snarled up in emotional bondage. It brings the mind to a state of tranquility and awareness, a state of concentration and insight. Meditation is about cultivating a developed mind and faculties so that one can uproot the natural unwholesome tendencies and attain freedom from the three unwholesome roots of greed (lobha), hatred (dosa) and delusion (moha). To attain the Highest Peace (Nibb na) from recurring existence (Samsara) what is required is wisdom, culminating in the supramundane wisdom of the noble path that eradicates defilements. Hence, the Buddha admonished upon his death bed by saying: “Ripe I am in years. My life-span is determined. Now I go from you, having made myself my refuge. Monks, all conditioned things are subject to decay, be untiring, mindful, 323 . Dhp. Weragoda Sarada, p.1120. . MN. Gaṇakamoggall na Sutta. 107.3. 325 . AN. 8.19. 326 . “Sabbap passa akaraṇaṁ, kusalassa upasampad , sacittapariyodapanam, etaṁ Buddh na s sanaṁ” 324 72 disciplined, guarding your minds with well-collected thought. He who, tireless, keeps to law and discipline, leaving birth behind will put an end to woe” . 73 Bibliography Primary Sources: Aṅguttara Nik ya. Trans. Woodward, F.L. Vol. I, London: PTS, 1970. Aṅguttara Nik ya. Trans. Woodward, F.L. Vol. II, Oxford: PTS, 2001. Aṅguttara Nik ya. Trans. E.M. Hare. 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