“Lady, what is concentration? What is the basis of concentration? What is the equipment of concentration? What is the development of concentration?”“Unification of mind, friend Visākha, is concentration; the four foundations of mindfulness are the basis of concentration; the four right kinds of striving are the equipment of concentration; the repetition, development, and cultivation of these same states is the development of concentration therein.” MN 44
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Friend, what is the first jhāna?”“Here, friend, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is called the first jhāna.”
“Friend, how many factors does the first jhāna have?”“Friend, the first jhāna has five factors. Here, when a bhikkhu has entered upon the first jhāna, there occur applied thought, sustained thought, rapture, pleasure, and unification of mind. That is how the first jhāna has five factors.”
“Friend, how many factors are abandoned in the first jhāna and how many factors are possessed?”“Friend, in the first jhāna five factors are abandoned and five factors are possessed. Here, when a bhikkhu has entered upon the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned; and there occur applied thought, sustained thought, rapture, pleasure, and unification of mind. That is how in the first jhāna five factors are abandoned and five factors are possessed.” MN 43
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Nanavira Thera:
As regards samādhi, the situation is this. As soon as a person reaches the first path (not the fruition, which may come much later—see CITTA) he gets the ariyapuggala's right view (sammāditthi), which is his paññā. And it is a characteristic of paññā that when one has it (as an ariyapuggala) one also has samādhi, viriya, saddhā, and sati.[a]
Now, one who has this paññā can, simply by developing his paññā, at the same time develop his samādhi; and when these have reached sufficient strength (more is required for each successive stage) the attainment of fruition takes place. Although the development of paññā is, of necessity, partly discursive (or intellectual), in the actual attainment of fruition (sotāpatti, etc.) the mind becomes steady (since samādhi has been automatically developed together with paññā, and the two now combine as equal partners—see M. 149: iii,289[1])—and there is direct intuition instead of discursive thinking. So in all attainment of fruition there is samādhi. But it is also possible for the ariyapuggala to develop his samādhi separately by means of ānāpānasati etc., and this is, in fact, the pleasantest way of advancing (for some people, however, it is difficult, and they have to grind away at vipassanā practice—i.e. development of paññā). In this way, a far greater degree of samādhi is developed than is actually necessary for the attainment of fruition; and so the k has arūpa attainments that he does not actually need to reach nibbāna.
The minimum strength of samādhi that is necessary for fruition is as follows: for arahattā and anāgāmitā, jhāna strength is needed (the first jhāna is enough)—see Mahāmālunkya Sutta, M. 64: i,432-37; for sakadāgāmitā and sotāpatti full jhāna is not needed—see A. IX,12: iv,378-82[b]—but it is necessary to have the samādhi nimitta (which comes long before jhāna)—see A. VI,68: iii,422-3.[2] But the samādhi can be developed either separately beforehand (as explained above) or together with paññā, and presumably in cases where there is attainment simply on listening to the Buddha it is the latter. (I am aware that there has been a controversy about whether jhāna is or is not necessary for the attainment of sotāpatti, but, as so often in controversies, the disputants have gone to extremes. Those who assert that jhāna is necessary believe—rightly or wrongly—that their opponents are maintaining that no samādhi at all is necessary. But the fact of the matter is that some samādhi is necessary, but not full jhāna; and this may or may not, have been developed independently of paññā.) I am afraid (as you point out) that this question is rather complicated; but I think I have covered the ground. Let me know what is still not clear.
[92.a] This fact is not understood by the puthujjana, who has no experience of such a phenomenon. Certainly he can get samādhi of a kind (by the practice of ānāpānasati, for example), but this is not the sammāsamādhi of the path (which he does not have). And similarly with viriya, saddhā, and sati. See BALA.
[92.b] This Sutta says that whereas the anāgāmī is samādhismim paripūrakārī, the sakadāgāmī is na paripūrakārī. (The former is one who 'fulfills samādhi', the latter is one who does not.)
[Wherever Ce and Be read mattasokārī, “cultivates to a moderate extent,” Ee has na paripūrakārī, “does not fulfill.”]
[92.2] A. VI,68: '"One not delighting in solitude could grasp the sign of the mind (cittassa nimittam)": such a state is not to be found. "One not grasping the sign of the mind could be fulfilled in right view": such a state is not to be found. "One not having fulfilled right view could be fulfilled in right concentration": such a state is not to be found. "One not having fulfilled right concentration could abandon the fetters": such a state is not to be found. "One not having abandoned the fetters could realize extinction": such a state is not to be found.'
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(ii) In the second place, Zaehner appears to assume that all experience attained in the practice of meditation (I use the word here in the widest sense) is of the mescalin/manic-depressive type, or at least that one has to pass through this state to reach the 'Beatific Vision'. Now, whatever the case may be with the Christian mystics, or with the Mahometan Sufis, or with the Hindus—or even with Mahāyāna and Zen Buddhists—about none of whom am I well informed (and, still less, practised in their disciplines), I can quite definitely assert that (to speak only of the practice of concentration—samādhi) the effect of practice according to the Theravāda tradition (details in the Visuddhimagga—Path of Purification) is quite different from anything Zaehner has described.
I myself have practised fairly continuously for one year, and then (after amoebiasis had crippled my capacity for practice) spasmodically for about fourteen years, and I am quite familiar with the low-level results of this practice. There is a gradual and increasing experience of calm and tranquillity as the object of meditation (in my case, the in- and out-breaths) becomes clearer and more definite, and at the same time distracting thoughts about other matters become less. (If one does turn one's attention to such matters, they are seen much more clearly and steadily than at normal times.) As one proceeds, one's capacity for practice increases, and one may be able to continue (with interruptions for meals, etc.) for many hours;[e] and also one positively dislikes any outside interruption, and necessary breaks are most unwelcome.
In all this there is, right from the start, no sign at all of elation and depression (or expansion and contraction—Zaehner, pp. 85ff.), and no experience of 'one-ness' (with nature, with Self, with God, or with anything else). There is nothing one could possibly call 'ecstatic' about it—it is pleasurable, and the more so the more one does it, but that is all. To begin with, certainly, one may be attacked either by sleepiness or by mental agitation (i.e. about other matters), but with persistence, and particularly when the object of meditation begins to appear clearly, these things no longer arise; but sleepiness is not depression and mental distraction is not manic exultation.
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About the higher states (called jhānas), I am, unfortunately, unable to give you any personal account, since I have never reached them (though my motive in coming to Ceylon in the first place was to obtain them); but I am perfectly satisfied that they are attainable (given good health, persistence, and so on). In any case, in the descriptions of these attainments in the Suttas there is, once again, nothing that corresponds to what Zaehner describes; and, in particular, these practices alone do not lead to 'liberation' in the highest sense—nibbāna—though Zaehner seems to assume that they do (pp. 155-6). Moreover, it is by no means necessary to reach the highest stages of concentration in order to attain nibbāna—first jhāna (minimum) is sufficient.
I have wearied you with all this only because it seems possible that, in denying that there was anything 'mystical' about the Buddhism of the Pali Texts, I might have given you the impression that there was (in my opinion, at least) no practice of meditation. This, however, would be a mistake. In denying that Pali Buddhism was mystical, all I intended to convey was that (i) the practice of meditation (or, more specifically, concentration—samādhi) that it teaches cannot in any way be described as mystical (though certainly its effects are, to begin with, unusual [because few people practise], and eventually, supernormal [they can lead to mastery of iddhi powers: levitation, clairvoyance, memory of past lives, and so on]); and (ii) that eventual liberation—nibbāna, extinction—is not a mystical union with the Deity, nor even absorption in a Higher Self (both of which cover up and intensify the fundamental ambiguity of the subject ['I', 'myself', etc.]), but rather the attainment of the clear understanding and comprehension (paññā, aññā) about the nature of this ambiguity (which, when combined with suitable samādhi actually causes—or, rather, allows—the ambiguity to subside once for all).
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Meister Eckhart on unification of the mind:
But the soul is scattered abroad among her powers and dissipated in the action of each: the power of sight in the eye, the power of hearing in the ear, the power of tasting in the tongue - thus her ability to work inwardly is enfeebled, for a scattered power is imperfect. So, for her inward work to be effective, she must call in all her powers and gather them together from the diversity of things to a single inward activity. St. Augustine says the soul is rather where she loves than where she gives life to the body. For example, there was once a pagan master4 who was devoted to an art, that of mathematics, to which he had devoted all his powers. He was sitting by the embers, making calculations and practicing this art, when a man came along who drew a sword and, not knowing that it was the master, said, 'Quick, tell me your name or I'll kill you!' The master was too absorbed to see or hear the foe or to catch what he said: he was unable to utter a word, even to say, 'My name is so-and-so.' And so the enemy, having cried out several times and got no answer, cut off his head.
And this was to acquire a mere natural science. How much more then should we withdraw from all things in order to concentrate all our powers on perceiving and knowing the one infinite, uncreated, eternal truth! To this end, then, assemble all your powers, all your senses, your entire mind and memory; direct them into the ground where your treasure lies buried.
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“Here, Sāriputta, some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent. With the utter destruction of the five lower fetters, this person is an attainer of nibbāna in the interval. This is the first person, passing away with a residue remaining, who is freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world.
(2)–(5) “Again, some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent. With the utter destruction of the five lower fetters, this person is an attainer of nibbāna upon landing … an attainer of nibbāna without exertion … an attainer of nibbāna through exertion … one bound upstream, heading toward the Akaniṭṭha realm. This is the fifth person, passing away with a residue remaining, who is freed from hell … the lower world.
(6) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, this person is a once-returner who, after coming back to this world only one more time, makes an end of suffering. This is the sixth person, passing away with a residue remaining, who is freed from hell … the lower world.
(7) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a one-seed attainer who, after being reborn once more as a human being, [381] makes an end of suffering. This is the seventh person, passing away with a residue remaining, who is freed from hell … the lower world.
(8) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering. This is the eighth person, passing away with a residue remaining, who is freed from hell … the lower world.
(9) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a seventimes-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering. This is the ninth person, passing away with a residue remaining, who is freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. AN IX 12
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