Purify thoughts, words and deeds

Watchful of speech, well restrained in mind, let him do nought unskilful through his body. Let him purify these three ways of action and win the path realised by the sages. Magga Vagga - The Dhamma Pada

On understanding consciousness
 

Kingsley HEENDENIYA

CONSCIOUSNESS: This essay should be read with the previous one on understanding matter [rupa]. Understanding consciousness [vinnana] is now a priority pursued at high scientific and intellectual levels.

I read a book titled 'CONSCIOUSNESS' written by a blind Australian academic but in the extensive bibliography there was no mention of the Buddha. This was also the case in the first and only book published titled 'GREED' by an American professor of anthropology.

No one, for more than 2500 years, has spoken with penetrative understanding and insight of both these subjects than the Buddha. They are related. To the ordinary uninstructed man [puthujjana], consciousness may be likened to the radiance of the flame of an oil lamp.

The radiance lasts till the flame lasts. The flame lasts till wick and oil lasts. Radiance is dependent on the flame. The flame is dependent on wick and oil. Radiance, flame, wick and oil can be regarded as sankhara or determinations. They determine the determined.

The puthujjana, fascinated by the radiance keeps wick and oil replenished, from greed. Determinations in him do not cease [nirodha]. There is continued re-becoming [punnabbhava] or renewed existence.

According to the teaching of the Buddha, the purpose of existence is to seize the opportunity from hearing the Dhamma to put an end to re-becoming.

In last four words, he said: 'It is the nature of determinations to cease [vyadhamma sankhara].' If determinations do not cease there would have been no point in teaching.

The aim is to achieve sankhara-nirodha through understanding the nature of determinations, in this very life, in this existence. But only few succeed.

Arising of consciousness

Whether the Buddha teaches on 'matter' or 'consciousness' or anything, he teaches only one related thing: the arising and ceasing of dukkha. The body and mind is a mass of dukkha. In his analysis and logic he focuses on this central theme and does not push further than is relevant to understand the rise and fall of determinations.

Consciousness is the determination that determines the arising and ceasing of dukkha. The structural principle of dependent arising and ceasing or conditioned genesis [paticcasamuppada] is the matrix of the teaching. Dependent arising and vinnana are one [sankharapaccaya vinnanam].

The forward direction [anuloma] describes the arising of dukkha. The reverse [patiloma] is the ceasing of dukkha. Describing an exemplification of the structural fundamental principle beginning with vinnana, he says, 'Consciousness does not go further. It turns back on itself.'

'With consciousness as condition [determination], name-&-matter [nama-rupa]', so it was said: how it is, Ananda, that with consciousness as condition there is name-&-matter should be seen in this manner.

If, Ananda, consciousness were not to descend into the mother's womb, would name-&-matter be consolidated in the mother's womb? No, indeed, lord.

If, Ananda, having descended into the mother's womb, consciousness were to turn aside, would name-&-matter be delivered into this situation? No, indeed, lord.

If, Ananda, consciousness were cut off from one still young, from a boy or girl, would name-&-matter come to increase, growth and fullness? No, indeed, lord.

Therefore, Ananda, just this is the reason, this is the occasion, this is the arising, this is the condition of name-&-matter, that is to say consciousness. 'With name-&-matter as condition consciousness', so it was said: how it is, Ananda, that with name-&-matter as condition there is consciousness should be seen in this manner.

If, Ananda, consciousness were not to obtain a stay in name-&-matter, would future arising and coming-into-being of birth, aging, death and dukkha be manifest? No, indeed, lord. Therefore, Ananda, just this is the reason, this is the occasion, this is the arising, this is the condition of consciousness, that is to say, name-&-matter.

Thus far, Ananda, may one be born or age or die or fall or arise, thus far there is a way of designation, thus far there is a way of language, thus far there is a sphere of understanding, thus far the round proceeds as manifestation in a situation, - so far, that is to say, as there is name-&-matter together with consciousness.' [Digha 11,2].

Body and mind

The Buddha describes the body [and mind] as name-&-matter and consciousness [namarupa saha vinnana]. Nama-rupa is widely misunderstood as mind and matter, and further, that it includes consciousness. Name-& matter entails or requires consciousness but does not include it.

The Buddha says: feeling, perceptions and consciousness are conjoined. When there is one, the other two are present. 'And just like feelings and perceptions [vedana & sanna], consciousness arises and ceases differently through night and day just as a monkey ranging through a forest seizes a branch, and letting it go, seizes another.' [Samyutta 12:16].

This description nails the wrong view that consciousness is a flux. Consciousness, like change of matter, is discontinuous.

There is arising, ceasing and change while standing [thitassa annathattam]. The concept 'stream of consciousness' [bhavangasota] is an invention in Abhidhamma.

The Buddha reprimands the monk Sati, son of a fisherman, for saying that it is the same consciousness that continues in the round of re-becoming.

"What is that consciousness, Sati?" "Venerable sir, it is that which speaks, feels and experiences here and there [in this birth and the next] the result of good and bad actions."

"Misguided man, to whom have you ever known me to teach the Dhamma in that way? Misguided man, in many discourses have I not stated consciousness to be dependently arisen, since without a condition there is no origination of consciousness?" [Mahatanhasankhaya Sutta, Majjhima 38.]

Like any determination, it does not arise ex nihilo. But, like curd from milk, butter from curd, ghee from curd, it is neither the same nor another through the endless becoming and re-becoming.

The 'self' and consciousness is one. It does not merge with another. It is the repository and vehicle of transmission of unique feelings, perceptions and intentions [kamma] - and their results [vipaka].

Kinds of consciousness

'Consciousness is called after the conditions due to which it arises. When it arises due to eye and visible forms, it is called eye-consciousness. Due to ear and sounds, ear-consciousness...due to mind and ideas, mind-consciousness.' [Mahavedalla Sutta, Majjhima 43, by Sariputta.] 'Any consciousness whatever, whether past, future or present, in oneself or external [bases for contact], coarse or fine, inferior or superior, far or near, that is affected by taints [greed, hate, nescience] and provocative of holding [upadana], that is called the consciousness aggregate of holding.' [Samyutta 22:48.] 'What does that consciousness cognize? It cognizes, for example, this is pleasant, this is unpleasant, this is neither-pleasant-nor-unpleasant.' [Mahavedalla Sutta.]

Concentration [samadhi]

Consciousness is mere presence. In reflexion - a deliberate pulling back of attention - there are different degrees of presence. A distinction must be made between immediate and reflexive. In immediate presence: 'a pain is', or 'consciousness of a pain'.

In reflexive presence: 'There is an existing pain' or 'there is consciousness of a pain.' Reflexion is a re-duplication of presence. The object or idea is present twice. This is mindfulness and awareness [satisampajanna.]

The 'presence' of a phenomenon is nama and rupa. To be conscious of something is no empty having it in consciousness. All consciousness is intentional. What is cognized is namarupa. What is felt or perceived is nama.

The objective of meditation, to attain samadhi or concentration or one-pointed-ness, is to cut out nama from the rupa body. What is then present is merely the phenomenon, object or idea without it provoking emotion or thinking.

The aim in samadhi meditation is to stop discursive thinking [takka-vitakka] and zero in on the presence of the object or idea in consciousness - and develop sammasamadhi of the path [See Uddesavibhanga Sutta, Majjhima 138.]

Elements

In the discourse to the monk Pukkusati the Buddha says, "This individual [puggala = the arahat; person = self, sakkaya, atta] consists of six elements: earth, water, fire, space and consciousness.' [Dhatuvibhanga Sutta, Majjhima 140].

That is, just as the mahabhuta, consciousness is actually elemental, pure, cleansed of the defilements greed, hate, nescience; and freed from holding [upadana] to the five aggregates provocative of holding. The 'individual' is thus freed from the nama-body [feelings, perceptions, intentions, contact, attention].

Accordingly, 'This monk does not conceive anything, does not conceive in regard to anything, does not conceive in any way' - Na kinci mannati, na kuhinci mannati, na kenaci mannati. [Sappurisa Sutta, Majjhima 113].

Objects are present in consciousness but the arahat does not identify with them - na ca tena tammayo. There is no apparent self for whom there is consciousness. 'That consciousness by which the Tathagata might be manifested has been eliminated by the Tathagata, cut off at the root, dug up, made non-existent, it is incapable of future arising.

The Tathagata, great king, is free from reckoning as consciousness...' [Avyakata Samyutta]. That is to say, there is no one here. Phenomena empty of self just roll on. The arahat cannot be said to be born or die. There is extinction of consciousness [nibbana]. Determinations have ceased. It is the end of dukkha.

Anapana Sati Meditation - II
 

Rajah KURUPPU

POSTURE: The recommended posture for this meditation is to be seated with legs crosswise and body erect. This is the lotus posture. Today what is recommended by meditation masters is the lotus or semi-lotus postures with back erect.

Either seated on the ground or on a straight back chair with feet resting on the ground to ensure that the body is erect. To cultivate this meditation effectively, all the bones of the spine should be linked together in an erect position. Thus, the advice to keep the upper part of the body erect.

Some meditation masters advise to take a deep breath once comfortably seated and release the breath gradually concentrating on the spine which would tend to relax the spine. Otherwise, there is a tendency for the spine to be erect but rigid.

With regard to posture, there are other recommendation such as to place the back of the right palm on top of the left palm. If one finds it more convenient to place the back of the left palm on top of the right palm, there is no serious objection. The eyes to be closed or slightly on.

Today, the usual practice in Sri Lanka and other Theravada countries is to have the eyes fully closed, gently and not tightly, although the Buddha is depicted in statues and paintings mostly with eyes slightly open in samadhi or concentration lotus posture.

The inclination towards sleep and drowsiness is minimised by slightly open eyes but greater concentration posbile when external visual impressions are totally eliminated, especially in the Anapana Sati meditation where the subject of meditations is internal and not external.

This is the only subject of meditual for which the Buddha has recommended a definite posture. Some would have difficulties in adopting the seated posture on the ground or on a chair due to advancing years or ill-health.

In such circumstances, it would be useful to practice this meditation in whatever possible posture and in reasonable comfort.

One could also engage in this meditation in the lying down posture when proceeding to sleep and many experience that it facilitates sleep.

Moreover, a little practice of Anapana Sati in the lying down posture even by those whose physical faculties are in good order would stand in good stead if in future years they are unable to adopt the recommended posture.

It is also advised that whenever one is restless and agitated or when depressed or elated or when anger is arising, the practice of Anapana Sati meditation for a short time in whatever posture with eyes open and in the company of others would also have a meaningful calming effect on the mind.

Thus this meditation could be practiced in posture other than those recommended in the Suttas but would not yield the same level of concentration.

Observation

It should be emphasized that Anapana Sati is not a breathing exercise. What is required is the observation of the natural in and out breath and not the deliberate undertaking of breathing.

Although this is the standard advice given for the practice of this meditation, there is a tendency among many to control or force the breath which makes breathing uncomfortable. If one observes the breath not in formal posture but when relaxing informally, it would be noticed at such times that the breath is natural but when sitting formally it is strained.

What is expected in this mediation is for the breath to do the breathing while the meditator just observes without interference noting the short in breath and the short out breath, the long in breath and the long our breath.

Perhaps, it may be useful to observe the breath just behind the natural breath initially to overcome interference with the natural breath.

Concentration on breath

The Suttas mentioned earlier refer to the establishment of mindfulness in front. Until recently, it was generally accepted that we should observe the in and out breath as the air passes through the nostrils at or around the tip of the nose where the sensations arise.

Beginners take some time to locate this sensation and some find it very difficult to do so. However, today, certain meditation masters maintain that it is best not to locate the breath anywhere but be aware of the in and out breath. One should focus attention on what the breath is doing.

Courtesy: World of Buddhism

Two Buddha statues unearthed in Chennai

BUDDHA STATUES: Two beautiful Buddha statues and ornamental pillars have been discovered at Kolapakkam village, about 20 km from Chennai.

The Archaeological Survey of India (ASI), Chennai Circle, had earlier found a 10th century A.D. inscription in Tamil that mentioned the donation by a king from Sumatra, "Sri Vijaya Maharaja", of land to a Siva temple at Kolapakkam.

The deciphering of the inscription led to the unearthing of the artefacts. The Buddhas are in dhyana (meditation) pose.

T. Satyamurthy, Superintending Archaeologist, ASI, said: "Epigraphically and structurally, these are important finds."

Kolapakkam has an Agatheeswarar temple, dedicated to Siva. The ASI had found inscriptions in Tamil on five loose stones in the Temple.

Two of these were issued by Raja Raja Chola (A.D.985-1014), who built the Brihadeeswarar temple at Thanjavur.

Dr. Satyamurthy and Dr. Rajavelu explored the area and found the ruins of a Buddhist temple close to the Agatheeswarar temple. The two Buddha sculptures and ornamental pillars, in granite, were unearthed.

The Buddha sculptures are three feet tall. One sculpture has a dharma chakra on either side of the Buddha. This was sculpted in the ancient region that is now Tamil Nadu. The other sculpture has a three-tiered umbrella above the Buddha's head and women bearing fly-whisks.

Courtesy: The Hindu