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AN INWARD JOURNEY BOOK IJ059/01 Bhikkhu Sujato Published by INWARD PATH Penang – Malaysia Copyright © 2001 by Sujato Permission to copy for personal use is granted Permission to reprint for free distribution May be obtained from the publisher 1 Contents Introduction 3 Abbreviations 7 Chapter 1 A handful of leaves 8 Chapter 2 Samatha and vipassanå 25 Chapter 3 Wings to enlightenment 31 Chapter 4 Dependent liberation 73 Chapter5 Gradual training 86 Chapter 6 Benefits of samådhi 100 Chapter 7 Jhåna and the noble ones 110 Chapter 8 Counter-Examples 120 Conclusion: Unity and Diversity 132 Appendix 1 On the translations 136 Appendix 2 Contemporary Teachers on samådhi 142 End Notes 144 2 Namo Tassa Bhagavato Arahato Sammå Sambuddhassa Introduction ‘Wide open are the doors to the deathless! Let those with ears to hear make sure their faith’1 With this inspirational proclamation the Buddha declared the freedom he had realized available to all. Nothing less than escape from death itself was his promise, and this goal was available to anyone willing to listen to his message with a sincere and confident heart. Although many teachers had appeared - as they still do today - with such extravagant claims, the distinctive feature of the Buddha's teaching was a pragmatic course of spiritual training leading step by step to the goal. This essay is an attempt to clarify the meaning and function of samatha and vipassanå in Buddhist meditation. Much has been written on this topic, yet a cloud of confusion persists. I am painfully aware of my presumption in treading where so many more worthy have gone before; however, it seems perhaps worthwhile to gather together many of the Buddha's own statements on the subject in a form neither obscurely technical nor patronizingly simplistic, and to present that material within a consistent and reasonable framework of interpretation. This essay is intended neither as a beginner's introduction nor as a guide to the nuts and bolts of practice. Rather, it is intended for those who have some knowledge and experience in Buddhist meditation, but who are confused by the diverse and often conflicting opinions expressed by meditation teachers. All of those teachers, however, are unanimous on one point - the greatest Teacher, the Teacher of teachers, is the Buddha himself. To seek within the Buddha's own sayings for a guide to the perfect conduct of life is therefore an approach that is not to be faulted by any teacher of Dhamma. But it is to be hoped that this somewhat peculiar beast - an essay on the theory of practice - can provide not only theoretical clarity, but inspiration and practical tools for meditation as well. I wish to emphasize that the sutta passages are the heart of this essay. 3 Despite, perhaps, appearances, I include the vast array of references - like a massed body of soldiers or of evidence - neither to obscure nor to intimidate, but to accord with my conception of good scholarly procedure and, more fundamentally, seeking to inspire a love, a reverence, for this most extraordinary literature. I obviously have my own views on this matter, and offer explanatory material accordingly, but this should be accepted only to the extent that it aids understanding of the suttas. Never should we forget the vast chasm that lies between the label, the word, and the experience to which it points. How can ‘Swan River’ capture the dark grace of a bird on wing? Or the brackish redolence of a lazy warm memory? Still worse, how can it refrain from dragging in a welter of others, of unseen rivers and unnoticed allusions? And if something so banal is so fraught, what then the hope for concurrence in matters such as these, anciently subtle and yet intensely, immediately personal? My chief comfort is that the Buddha himself, having briefly flirted with such thoughts, decided, and then demonstrated, that words could be good enough. This is the distinction between caution and cynicism, not to be forgotten by we who seek to rediscover his meaning. Fear kills spirit. It is the dedicated thirst for understanding, not the complacent acquiescence in a hallowed body of theory, which gives rise to true wisdom. All too often Buddhists come out trumpeting their commitment to free inquiry over tradition, then content themselves with critiquing any tradition but their own. So this work is offered, not as a set of dogmas, but as a stimulus to creative engagement with the teachings. I hardly address the question of how best to apply these teachings in a modem context. While individuals will come to different solutions, I believe that a sincere response will not be easy or comforting; it will not prop up our complacent existence, but will sweep out our stays, precipitating a radical realignment of lifestyle. The most fundamental division of the path is threefold: virtue, samådhi, and understanding. Virtuous ethical conduct dams the poisonous outflow of defilements which pollute behavior of body and speech, corrupting an individual’s relations with the world outside. It conduces to peace and harmony in relationships, in society, and in nature, for a moral person acts in a responsible, co-operative, and non-afflictive manner. Samådhi clarifies the still waters, cleansing the residual effluents that pollute the mind, cloud the emotions and darken wisdom. It leads to peace and harmony in the world within, with each mental factor functioning appropriately, in balance and unity. And in these still clear waters, understanding is able to locate and dry up the source of pollution once and for all. ‘Samådhi imbued with virtue is of great fruit and benefit. Understanding imbued with samådhi is of great fruit and benefit. The mind imbued with understanding is completely released from all poisons; that is, the poisons of sensual pleasures, existence, views, and ignorance.’ 2 4 Meditation is the key; in fact the exalted mind states of samådhi as a basis for insight are the very doors to the deathless. ‘What, Bhante Ónanda, is one principle declared by the Blessed One who knows and sees, arahant, and fully enlightened Buddha whereby for a monk abiding diligent, ardent, and resolute the unreleased mind becomes released, the unevaporated poisons become evaporated, and the unattained supreme security from bondage becomes attained?’ ‘Here, householder, a monk, quite secluded from sensual pleasures, secluded from unbeneficial qualities, enters and abides in the first jhåna ... second jhåna ... third jhåna... fourth jhåna ... the heart’s release through loving-kindness ... the heart’s release through compassion ... the heart’s release through admiration ... the heat’s release through equanimity ... the base of infinite space ... the base of infinite consciousness ... the base of nothingness ... [In all of these cases] he reflects thus: “This attainment of the base of nothingness is formed by volition and acts of will.” He understands: “Whatever is formed by volition and acts of will is impermanent, subject to cessation”. Standing on that, he attains the evaporation of the poisons [or to the state of non-returning]. This, householder, is one principle declared by the Blessed One... whereby the unattained supreme security from bondage becomes attained.’ When this was said, the householder Dasama of the city of Atthaka said to Venerable Ónanda: ‘Just as if, Bhante Ónanda, a man seeking one entrance to a hidden treasure were to come all at once upon eleven entrances to a hidden treasure; so too when seeking one door to the deathless I have all at once come to hear of eleven doors to the deathless. Just as if, Bhante, a man had a house with eleven doors, and if that house were to burn down he would be able to save himself through one or other of those doors; so too I will be able to save myself through one or other of the eleven doors to the deathless.’ 3 Samatha, or peace of mind, is a gentle and unobtrusive quality. Meek and shy, she sometimes seems unable to hold her own against the forthright boldness of her brother, vi passanå. And yet she has a unique contribution to offer, no less precious for being unobvious. Persistent attempts have been made to diminish the significance of samatha's role in Buddhist meditation in the never-ending search for a shortcut to happiness, so typical of our restless times. It is, however, precisely because our post-modern world stresses the utility of analytical intelligence so excessively that the complementary holistic qualities of serenity and joy are sorely 5 needed. Perhaps this essay may make some small contribution towards rehabilitating samatha to her rightful position as equal partner in that noblest of tasks, the development of the mind. My original plan was simply to investigate the role of samatha in the Buddha's scheme of meditation. As I progressed, however, it became more and more apparent that samatha can be fully understood only in relation to vipassanå, and so I found myself being drawn into the deeper waters of the Buddha's wisdom teachings. To some, vipassanå is an analysis of objective psychological reality, or a valuable therapeutic tool for mental health, or simply the art of mindful living. To others it is the unique Buddhist contribution to meditative science, while still others regard it as a universal technique independent of commitment to any particular dogma or belief. In my view none of these descriptions do justice to the profundity of the Buddha's vision. Time and again the texts indicate that key aspects of vi passanå, especially impermanence, must be understood in terms of dependent origination - how the identification and involvement with experience projects consciousness into future rebirth. Dependent origination is the thread which ties this work together.
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