Ven. U. Vimalaramsi
In recent years, there have been many expositions of the Buddha’s teachings in English and other languages. However, a great number of them lack authenticity and do not accurately represent the Buddha’s words. Many are written in such a freelance way that it is difficult to even recognise these writings as Buddha-Dhamma. Thus, the purpose of this article is to draw attention to the far reaching significance of the Buddha’s Dhamma, which includes the meditation instructions, and the initial guidance to an understanding of his teachings and their practical applications. This is an attempt to give an accurate description of meditation based on the Anapanasati Sutta (which instructions are exactly the same, letter for letter and word for word, as the Satipatthana Sutta and the Maharahulavada Sutta, sutta number 62. Both are from the Majjhima Nikaya.), with only a limited use of standard commentaries. It is selected from the Middle Length Sayings translated from Pali by the Ven. Nanamoli and Ven. Bhikkhu Bodhi.
We will first start with redefining some words which are regularly misunderstood (or badly used to suit some commentaries), misused and are causing a lot of confusion to the practice of the Buddha’s method of meditation. Firstly, let us look at the word jhana. In Pali, jhana has many types of meaning. It can mean meditation stages or illumination. However, when the common translation of the word jhana as being merely “concentration” is used, misunderstanding takes place! Thus, I will explain its meaning whenever it occurs in this article. The word jhana was never defined as “fixed concentration, access concentration or momentary concentration” in the suttas. These definitions are only mentioned in some commentaries.
The Buddha invariably includes the word jhanas (meaning ‘meditation stages’, not fixed absorption of mind) in the full gradual training. According to the suttas, these meditation stages are not mystical or magical experiences. They are simply stages to be recognised by the meditator. These meditation stages (jhanas) contribute to the built-in perfection of the path which emphasises deep tranquillity, wisdom, stillness and opening of mind. These qualities provide a solid base for the realisation of both calmness of mind and the development of wisdom. While they are still mundane, the jhanas (meditation stages) are the very ‘footsteps of the Tathagata’ that forms the gradual training which leads to nibbana.
Tranquillity
Next is the Pali word samatha. The more accurate meanings of samatha are peacefulness, calmness, tranquillity, serenity or stillness and not as the commonly translated terms like absorption or fixed concentration. Thus, I prefer to use the word tranquillity.
The Pali word samadhi is equally important too, as it has many different meanings such as calmness, unified mind, tranquillity, peacefulness, stillness, composure of mind, quiet mind serenity, and one of the lesser meanings, ‘concentration’. Thus, the true meaning is not merely fixed absorption concentration or access concentration, but calmness or stillness in different degrees. Interestingly, Rhys Davids found through his studies, that the word samadhi was never used before the time of the Buddha. Even though as a Bodhisatta, he practised ‘concentration meditation’, this word has a different meaning other than concentration. The Buddha “popularised” the word samadhi to express calm wisdom, tranquillity, openness, awareness, along with developing a mind which has clarity and wisdom in it. Later, the Hindus changed the meaning to ‘concentration’. Hence I will use either stillness, or composure of mind, or unified mind. According to the Pali-English dictionary written by Buddhadatta, the prefix sama means “calmness or tranquillity” and dhi means “wisdom”. When these two meanings are added together, the word samadhi can actually mean “tranquil wisdom”. If one chooses to use the word concentration’, they must know that it means stillness of mind or composure of mind, or a unified mind and not absorption, fixed (appana), or access (upacara) concentration or even momentary (Khanika) concentration.
This article is written with a deep conviction that the systematic cultivation of ‘Tranquil Wisdom Meditation’ brings both insight into the seeing of the true nature of this psycho/physical (mind/body) process and serenity of mind at the same time! Furthermore, there is the seeing and realising the cause and effect relationships of all dependent conditions. This means seeing dependent origination which is the development of penetrative wisdom that leads to dispassion, emancipation and enlightenment. As a matter of fact, the Buddha discovered that ‘concentration practices’ of any kind did not lead him to Nibbana.
Teachers
After becoming a homeless one, the Bodhisatta went to two different teachers of ‘concentration meditation’. His first teacher was Alara Kalama. After learning the Dhamma and discipline, he practised until he attained a very high and distinguished stage of meditation called the “realm of nothingness”. The Bodhisatta then went to his teacher and asked whether he could proceed any further with that meditation. Alara Kalama replied that it was the highest stage.
anyone could attain. The Bodhisatta was dissatisfied and went to another teacher by the name of Uddaka Ramaputta. He learned the Dhamma and discipline, then practised it and attained the “realm of neither-perception nor non-perception”. The Bodhisatta again went to his teacher and asked a similar question about there being more to attain. Again, the Bodhisatta was told that this was absolutely the highest attainment anyone could achieve. The future Buddha was disappointed because he saw that there were still many more things to let go of. He observed that these “concentration techniques”, which focused intensely on the object of meditation, caused tightening in mind.
He reasoned that there was still attachment whenever there was tension in mind. He also noticed that if any part of the experiences were suppressed or not allowed to arise, (This occurs with every form of ‘concentration’—that is, fixed absorption concentration, or access concentration.) there was still some kind of holding on or attachment to an ego belief. Thus, after six long years of trying all of the various spiritual and ascetic practices from body mortifications like starving the body, to holding the breath, he realized that these practices did not lead him to a calm and open mind which was free from attachment and suffering.
On the night of the Bodhisatta’s realization of the Supreme Nibbana, he recalled an incident at a ploughing festival while he was just a young boy of one or two years old. When his attendants left him alone under a rose-apple tree, he sat in “tranquil wisdom meditation” and experienced a mind that was expanded and open! He saw that this form of meditation would lead him to the experience of “tranquillity jhanas” (as opposed to ‘concentration jhanas’). As a result of the “tranquil wisdom meditation”, his mind was filled with joy; his body became light and happy. When the joy faded away, he then experienced strong calmness and peacefulness. His mind and body became very comfortable. His mind was very still, composed, with sharp mindfulness and full awareness of what was happening around him i.e., he could still hear sounds and feel sensations with his body, etc., at that time.
Supreme Nibbana
When the Bodhisatta sat under the Bodhi tree to meditate on the full moon night of May and made his great effort to attain the Supreme Nibbana, he recalled that not all forms of pleasure are unwholesome. He realized that there could be pleasurable feelings arising in mind and body although there was not any attachment to anything. That very night, the Bodhisatta practised “Tranquil Wisdom Meditation” through the method of opening and expanding mind. In short, he practised the “Anapanasati” or Mindfulness of Breathing”, And as we all know, he became the Buddha or the supremely enlightened one.
The Anapanasati Sutta taught by the Buddha 2500 years ago still provides the most simple, direct, thorough, and effective method for training and developing mind for its daily tasks and problems as well as for its highest aim-mind’s own unshakable deliverance from greed, hatred and delusion. The method described here is taken directly from the sutta itself and its results can be seen clearly and easily when one practises according to the instructions on the sutta. I would like to emphasize that the instructions in this article are not his “own opinion”, but is actually the Buddha’s own instruction given in a clear and precise way. It can be called the “Undiluted Dhamma”, because it comes directly from the suttas themselves, without a lot of additions or freelance ideas.
To be continued Part 02
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