The devout are respected
everywhere
He who is full of confidence and virtue, possessed of fame and
wealth, he is honoured everywhere in whatever land he sojourns.
Pakinnaka Vagga - The Dhammapada
The Anapanasati Sutta - Theravada tradition
Dr. Ron Wijewantha
1. The meditator is ready to commence bhavana, but the five
hindrances (nivarana) are yet able to influence his mind, and he
therefore has to first eliminate them, by constant and consistent
effort.
2. He continues anapana meditation after eliminating the nirvana (at
least temporarily) from his mind.
3. Meditator experiences the four jhana.
4. He develops Samadhi.
5. Meditator continues bhavana with one-pointed (ekaggata)
concentration. Now insights commence to flow in, revealing the inner
message of anicca, dukkha and anatta, via the Four Noble Truths,
sufficient for self attainment, thus freeing him for ever from the
bonds of samsara.
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The Anapanasati Sutta: The Theravada commentaries state that
understanding and comprehending with insight this sutta is possible,
only if the course of his practice, the meditator is first able to enter
the four material jhanas. This essentially is what separates it from the
Mahayana version.
There are many recent texts explaining the Theravada version of this
sutta, of which the author has selected two discussions for comment.
The first is that of the much-respected Vajiranana Mahathera, as
elaborated in his doctoral thesis entitled "Buddhist Meditation in
Theory and Practice" 1962, and the other is a still more recent one by
Ven. U. Wimalasiri. Since this latter presentation is not easily
available, its contents were paraphrased by me in BPS. Wheel (Nos
458-460, 2004. In the present discussion, the sutta as explicated by
Vajiranana Maha Thera is presented below.
Introduction to the sutta
The first four exercises, i.e. the first tetrad, could be considered
as the preliminary but essential course of training, and particularly
appropriate for beginners who have not as yet sufficiently developed
their meditation skills to the extent necessary to reach total
concentration leading to the jhanas.
They would thus be persons yet disturbed by the hindrances (nivarana)
of sensory desires, malice (hatred), sloth and torpor, distraction and
remorse, and finally perplexity. Thus, the main Object of the first four
exercises is the establishment of mindfulness, the essential preliminary
to attainment of full knowledge.
When a beginning meditator perceives that these five hindrances
(explained in the article on the Jhanas published in the CDN of June
28th, July 5th and 12th), are expelled from within him, exultation
arises, and with it joy is born in him.
When his mind experiences this joy, his body becomes serene. Serenity
in turn gives rise to happiness, and with this feeling of happiness, his
mind arrives at concentration or one-pointedness. This is the beginning
of Samadhi, which leads the meditator to the stages of jhana in the
course of further development. The first stage of jhana is reached as
soon as the meditator's mind is truly free from the five hindrances.
The first tetrad - exercises i-iv
(i) Breathing in long (duration) he understands: "I breathe in long.'
Breathing out long (duration) he understands: 'I breathe out long.'
(ii) Breathing in short (duration) he understands: 'I breathe in
short.' Breathing out short (duration), he understands: 'I breathe out
short.'
This is the actual beginning of the practice. It recognizes and
distinguishes between two activities involved in breathing, the
comprehension of which is important for his further progress. The
meditator should practice in the following manner, fully aware of what
he is doing. He breaths in a long breath, he breathes out a long breath.
He breathes in and out long breaths. In doing so he feels that his
breathing is gradually becoming more and more peaceful and tranquil.
Now, the desire to continue arises in him. With this wish, he
breathes in, he breathes out, he breathes in and out, each being a long
breath until he finds that his breath becoming more and more tranquil.
He now becomes joyful that his concentration is becoming firmer and
firmer. With the mind full of joy, he breathes in, breathes out.
He then continues to breathe long breaths, which now become
absolutely peaceful and subtle. Now the mind is established in
equanimity, and he now practices in exactly the same way with the short
breath.
Thus the meditator, knowing the two kinds of breathing in two ways
(long and short) has successfully established himself in mindfulness.
This is the conducive to and leads to the material jhana by the path of
concentration. All such jhana states are based on merely four activities
that take place at the tip of the nose, namely, breathing in long and
short and breathing out long and short respectively.
(iii). "Experiencing the whole body (i.e., the volume of the breath),
I shall breathe in. Experiencing the whole body (of breath), I shall
breathe out.' Thus he trains himself." In this exercise the meditator
has to do three things (1) to note at the tip of the nose, the breath as
it is inhaled and exhaled, (2) to identify the three sections of the
breath, namely the beginning, the middle and the end, and (3) to train
his mind.
When he does so with clear understanding, he breathes in and out,
whilst the mind is associated with the knowledge based on the perception
of the whole volume (kaya) of respiration.
All of this finds expression mentally as, "Experiencing the whole
body...out." He therefore makes an effort to school his mind in this
higher training to comprehend all three divisions of each breath alike.
This is what is meant by the expression "he trains himself."
(iv) "Calming (tranquillizing) the bodily element I shall breathe
in... shall breathe out.' Thus he trains himself."
The meditator has now come to the final stage of complete and
one-pointed concentration, and resulting there-from, he experiences
complete tranquillity of body and mind. I should be noted that,
in-and-out breathing is caused by the mind, but cannot exist without the
body.
Thus although the breathing is set in motion by the mind, it is
called "Kaya-sankhara", which means 'body complex' or 'bodily element'.
The meditator will observe that if the body and mind are distressed or
are uncontrolled, this kaya-sankhara is gross and heavy, and becomes
rapid and labored.
On the other hand, when the breathing is under control, it becomes
calm and so quiet that it is almost imperceptible. It is by the
dedicated application of oneself to this exercise, that a meditator
brings his previous restless mind to a state of equilibrium and
steadiness.
This could be compared to an athlete running a fast spring followed
by his slowly calming down his breathing by taking a number of deep
breaths and then resting awhile till his breath reaches a normal steady
rhythm.
In like manner, the meditator, by the aforesaid exercise of
meditation is able to calm and tranquillize his previously restless
body. His 'monkey' mind now becomes tranquillized and the previous
grossness of breathing gradually subsides.
It now assumes a steady and gentle rhythm that induces physical
repose and stirs the mind to calm and smooth functioning. He now
continues in this steady manner until he attains to the jhana. It is
with a view to attaining this state that "he practises mindfulness of
breathing in and out." Hence the formula "Calming the bodily element I
shall breath in... shall breathe out. Thus he trains himself".
The second tetrad. exercises v-viii.
The second tetrad explains the jhanic method of developing insight (vipassana).
(v)"Experiencing joy (rapture), I shall breathe in... breathes out. Thus
he trains himself."
This refers to the meditator's experiences arising by his attaining
to the first two jhana. There are two ways in which the meditator
experiences joy or rapture, while attending to the mindfulness of
respiration.
Firstly, when he enters the first two jhana he experiences joy owing
to the success of concentrating the mind.
Secondly, rising from the two jhana wherein joy is present, he
contemplates this joy and realizes by insight (vipassana) that it is
transient and impermanent. He now lets go of this joy and as a result,
the mind becomes tranquil and peaceful.
(iv) "Experiencing pleasure, I shall breathe in... breathes out. Thus
he trains himself." This exercise refers to the practice of in-and-out
breathing while in the first three jhana, wherein the meditator
experiences the pleasure induced by the object of mindfulness of
in-and-out breathing and the clarity of his mental vision."
To be Continued
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Lotus Sutra focused on common people
Dr. Tilak S. Fernando
A Buddhist painting from Tibet
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Lotus Sutra: 'The Value of Life' does not lie in the number of years
but in the use you make of them. Whether you have lived enough depends
on your will, not on the number of years' - Michael de Montaigue
1553-1592.
The term 'Buddha', according to Sakymuni or Gautama Buddha, applies
to an "Enlightened one" who correctly perceives the true nature of all
phenomena and leads others to attain Buddhahood or development of mind.
According to Buddhism, the Buddha nature exists in all beings and is
characterised by the qualities of wisdom, courage, compassion and life
force.
Out of all the Sakyamuni's discourses during His sojourn on earth,
the Saddharma Pundarika Sutra or Lotus Sutra (the penultimate to
Parinibbana Sutra) delivered to Bodhisatvas on earth, devotees and
millions of people from the Eagle Peak or Gijja Kuta Parwatha, is
regarded as Gautama Buddha's the most absolute sermon encasing what
Sakymuni had preached before.
The term Saddharma refers to the comprehensive nature of life while
Pundarika suggests the Lotus flower with a deep rooted meaning - i.e.
The Lotus flower blooms and produces seeds at the same time, and thus
represents the simultaneity of cause and effect, which is one expression
of the Mystic Law. In addition, the lotus grows and blooms in a muddy
pond, which symbolises the emergence of Buddhahood from within the life
of a common mortal.
Sakymuni prophesied that His philosophy would be greatly appreciated
and absorbed by laity during the first thousand years but would decline
during the second thousand years and further after 2500 years.
At this point Sakymuni greeted Bodhisatva of the earth or Vishishta
Chaaritra who was present at the discourse and bestowed upon him to
takeover the responsibility to execute the responsibility of upholding
His Dharma. Sakymuni predicted "Vishishta Chaaritra would be reborn in
the Eastern part of the world at the opportune moment for this purpose."
As envisioned, Vishishta Chaaritra was reborn on 16 February, 1221 in
Japan and given the name Sen Nichi Maro. Young Sen Nichi Maro travelled
to the ancient temple in Nara and found The Lotus Sutra, studied it
meticulously, acquired a profound knowledge and understanding of the
essence of Buddhism and spiritually elevated to Buddhahood or
Enlightenment, the highest saintly level a human being can move up to on
earth.
The Lotus Sutra defined the Buddhism is for the happiness and welfare
of common man but not for selected people, which has been the practice
of the time. He then adopted the sanctified name as Nichiren Daishonin.
The name Nichiren in Japanese means sun lotus, and Daishonin is an
honorific title meaning great sage. Nichiren Daishonin (1222-1283)
became the founder of Daishonin Buddhism.
Three elements in Nichiren Daishonin's Buddhism are Faith, Practice
and Study. Faith means to have expectation from the Gohonzon (Dharma
Datu), which is the true object of worship for all people of the Latter
Day ("fifth five hundred years" after the death of Gautama or the
present time period) of the law.
In the true object of worship or Gohonzon, Go means worthy of honour
and Honzon means object of fundamental respect. The Lotus Sutra has 28
chapters in all. Nichiren Daishonin summarised these into five segments
in Japanese calling it Nam-Myo-Ho-Renge-Kyo, or Gohonzon.
To the practitioners of Nichiren Daishonin's Buddhism, the Gohonzon
is the object of fundamental respect or the object, which they would
hold in highest esteem.
The Gohonson embodies the Law of Nam-Myo-Ho-Renge-Kyo (The Ultimate
Law or true essence of life permeating everything in the universe). Down
the centre of the Gohonzon is written the stance "Nam-myoiho-renge-kyo-Nichiren",
surrounded by characters representing Buddhist gods and the ten worlds -
1. Hell: a condition in which one feels totally trapped by one's
circumstances.
2. Hunger: A condition characterised by insatiable desires.
3. Animality: A condition governed by instinct in which one has no
sense of reason or morality and lives only for the present.
4. Anger: A condition dominated by the selfish ego, competitiveness,
arrogance and the need to be superior in all things.
5. Humanity or Tranquillity: Calm state.
6. Heaven or Rapture: The pleasure felt when desires are fulfilled
7. Learning: A condition in which one seeks some skill, lasting truth
or self reformation through the teachings of others,
8. Realisation or Absorption: A condition in which one discovers a
partial truth through one's own observations and effort,
9. Bodhisatva: A State of Enlightenment of oneself and
10. Buddhahood: A true state, indestructible happiness, a condition
of perfect and absolute freedom, characterised by boundless wisdom,
courage, compassion and energy.
To be Continued
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Buddhism from the net
The waterfall
Shunryu Suzuki
Waterfall: If you go to Japan and visit Eiheiji monastery, just
before you enter you will see a small bridge called Hanshaku-kyo which
means "half-dipper bridge." Whenever Dogen-zenji dipped water from the
river, he used only half a dipperful returning the rest to the river
again, without throwing it away.
That is why we call the bridge Hanshaku-kyo, "Half Dipper Bridge." At
Eiheiji when we wash our face, we fill the basin to just seventy percent
of its capacity. And after we wash, we empty the water towards, rather
than away from, our body. This expresses respect for the water. This
kind of practice is not based on any idea of being economical.
It may be difficult to understand why Dogen returned half of the
water he dipped to the river. This kind of practice is beyond our
thinking. When we feel the beauty of the river, when we are one with the
water, we intuitively do it in Dogen's way. It is our true nature to do
so. But if your true nature is covered by ideas of economy or
efficiency, Dogen's way makes no sense.
I went to Yosemite National Park and I saw some huge waterfalls. The
highest one there is 1,340 feet high, and from it the water comes down
like a curtain thrown from the top of the mountain. It does not seem to
come down swiftly, as you might expect; it seems to come down very
slowly because of the distance.
And the water does not come down as one stream but is separated into
many tiny streams. From a distance it looks like a curtain. And I
thought it must be a very difficult experience for each drop of water to
come down from the top of such a high mountain.
It takes time, you know, a long time, for the water finally to reach
the bottom of the waterfall. And it seems to me that our human life may
be like this. We have many difficult experiences in our life. But at the
same time, I thought, the water was not originally separated, but was
one whole river.
Only when it separated does it have some difficulty in falling. It is
as if the water does not have any feeling when it is one whole river.
Only when separated into many drops can it begin to have or to express
some feeling.
When we see one whole river we do not feel the living activity of the
water, but when we dip a part of the water into a dipper, we experience
some feeling of the water, and we also feel the value of the person who
uses the water. Feeling ourselves and the water in this way, we cannot
use it in just a material way. It is a living thing.
Before we were born we had no feeling; we were one with the universe.
This is called "mind-only," or "essence of mind," or "big mind." After
we are separated by birth from this oneness, as the water falling from
the waterfall is separated by the wind and rocks, then we have feeling.
You have difficulty because you have feeling. You attach to the
feeling you have without knowing just how this kind of feeling is
created. When you do not realize that you are one with the river, or one
with the universe, you have fear.
Whether it is separated into drops or not, water is water. Our life
and death are the same thing. When we realize this fact, we have no fear
of death anymore and we have no actual difficulty in our life.
When the water returns to its original oneness with the river, it no
longer has any individual feeling to it; it resumes its own nature, and
finds composure. How very glad the water must be to come back to the
original river! If this is so, what feeling will we have when we die? I
think we are like the water in the dipper.
We will have composure then, perfect composure. It may be too perfect
for us, just now, because we are so much attached to our own feeling, to
our individual existence. From us, just now we have some fear of death,
but after we resume our true original nature, there is Nirvana.
That is why we say, "To attain Nirvana is to pass away." "To pass
away" is not a very adequate expression. Perhaps "to pass on," or "to go
on," or "to join" would be better. Will you try to find some better
expression for death? When you find it, you will have quite a new
interpretation of your life. It will be like my experience when I saw
the water in the big waterfall. Imagine! It was 1,340 feet high!
We say, "Everything comes out of emptiness." One whole river or one
whole mind is emptiness. When we reach this understanding we find the
true meaning of our life. When we reach this understanding we can see
the beauty of human life.
Before we realize this fact, everything that we see is just delusion.
Sometimes we overestimate the beauty; sometimes we underestimate or
ignore the beauty because our small mind is not in accordance with
reality. |