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Bhikkhu Sujato Through Santipada A Swift Pair of Messengers Also by Bhikkhu Sujato through Santipada A History of Mindfulness How tranquillity worsted insight in the Pali canon Beginnings There comes a time when the world ends… Sects & Sectarianism The origins of Buddhist schools Bhikkhuni Vinaya Studies Research & reflections on monastic discipline for Buddhist nuns Dreams of Bhaddā Sex. Murder. Betrayal. Enlightenment. The story of a Buddhist nun. White Bones Red Rot Black Snakes A Buddhist mythology of the feminine SANTIPADA is a non-profit Buddhist publisher. These and many other works are available in a variety of paper and digital formats. http://santipada.org A Swift Pair of Messengers Calm with insight in the Buddha’s words BHIKKHU SUJATO SANTIPADA SANTIPADA Buddhism as if life matters Originally published by Inward Path Publishers in 2001. This revised edition published in 2012 by Santipada. Printed and distributed by Lulu.com. Copyright © Bhikkhu Sujato 2000, 2010, 2012. Creative Commons Attribution-No Derivative Works 2.5 Australia You are free to Share​—​to copy, distribute and transmit the work under the following conditions: Attribution. You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). No Derivative Works. You may not alter, transform, or build upon this work. With the understanding that: Waiver​—​Any of the above conditions can be waived if you get permission from the copyright holder. Other Rights​—​In no way are any of the following rights affected by the license: o Your fair dealing or fair use rights; o The author’s moral rights; o Rights other persons may have either in the work itself or in how the work is used, such as publicity or privacy rights. Notice​—​For any reuse or distribution, you must make clear to others the license terms of this work. ISBN 978–1–921842–02–3 Typeset in Gentium using LuATEX. Contents Introduction 1 1 A Handful of Leaves 6 2 Samatha & Vipassanā 28 3 The Wings to Enlightenment 36 4 Dependent Liberation 87 5 The Gradual Training 104 6 The Benefits of Samādhi 117 7 Jhāna & the Noble Ones 129 8 Counterexamples 141 Conclusion: Unity & Diversity 159 A On the Translations 163 B Contemporary Teachers on Samādhi 170 C Instant Enlightenment 172 Abbreviations 176 INTRODUCTION ‘Wide open are the doors to the deathless! Let those with ears to hear make sure their faith!’ ​—​The Buddha, MN 26.21 With this inspired verse the Buddha declared that the freedom he had realized was 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. Many teachers had appeared before him​—​as they still do today​—​with such extravagant claims. But the distinctive feature of the Buddha’s teaching was a pragmatic course of spiritual training leading step by step to the goal. 2 This work is an attempt to clarify the meaning and function of samatha (tranquility) and vipassanā (insight) in Buddhist meditation. Much has been written on this topic, yet a cloud of confusion persists.Though modern Buddhism claims to rest on a foundation of inquiry, many meditators seem willing to invest their spiritual trust in meditation techniques without carefully considering exactly what it is they are practicing. 3 This is not a beginner’s introduction nor a guide to the nuts and bolts of practice. It is intended for those who have some knowledge and expe- rience in Buddhist meditation, but who are confused by the diverse and often conflicting opinions expressed by meditation teachers. All ofthose teachers, however, are unanimous on one point​—​the greatest Teacher, the Teacher of teachers, is the Buddha himself. We wish to follow the path of the Buddha, so our starting point should be to see what the Buddha himself said, and did not say, about meditation. Even though the main aim 2 A Swift Pair of Messengers here is theoretical clarity, I hope to offer inspiration and practical tools for meditation as well. 4 The sutta passages are the heart of this essay. I obviously have my own views on this matter, and offer explanations accordingly, but you should accept these only to the extent that they aid your understanding of the suttas. 5 We should never forget the chasm that lies between the label, the word, and the experience to which it points. Even a simple notion, such as ‘Swan River’, is so far from capturing the reality of the thing itself: the brack- ish, lazy smell; the waters filled with jellyfish; or the absence of actual swans. Still worse, the word drags in a welter of others, unseen rivers and unnoticed allusions. And if something so banal is so fraught, what then the hope for agreement in matters such as these, anciently subtle and yet intensely, immediately personal? My only comfort is that the Buddha himself, having briefly flirted with such doubts, decided that words could be good enough. 6 It is the dedicated thirst for understanding, not the complacent acquies- cence in an ancient 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. Really embodying the Dhamma requires a creative engagement with the teachings. 7 In this work,I hardly address the question of how best to apply these teachings in a modern 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. 8 If we are to understand samādhi, we must first consider how it works within the context of the path as a whole.The most fundamental division of the path is threefold: virtue, samādhi, and understanding. Each of these works to purify and develop the mind in essential ways, working from the coarse to the refined. 9 All Buddhist practice is based on ethical conduct. Virtuous ethical con- duct dams the poisonous outflow of defilements which pollute behavior of body and speech, corrupting an individual’s relations with the world Introduction 3 outside. It conduces to peace and harmony in relationships, in society, and in nature, for a moral person acts in a responsible, cooperative, and non-afflictive manner. 10 The mind established on ethics will lean towards peace, and yet ethics alone is not sufficient to bring true wisdom. For that, we need the special- ized development of consciousness through meditation, which the Buddha called samādhi. Samādhi clarifies the still waters, cleansing the subtle afflic- tions 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. 11 And in these still waters, understanding can clear up the source of suffer- ing once and for all. As the Buddha said, over and over again, in his final days, as the great message he wished to be remembered for: 12 ‘Samādhi imbued with virtue is of great fruit and benefit. Under- standing imbued with samādhi 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, and ignorance.’1 13 Meditation is the key to liberating insight. In fact the exalted mind states of samādhi, when used as a basis for insight, are the very doors to the deathless. 14 ‘What, Bhante Ānanda, 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?’ 15 ‘Here, householder, a monk, quite secluded from sensual pleasures, secluded from unbeneficial qualities, enters and abides in the first jhāna… second jhāna… third jhāna… fourth jhāna… the heart’s re- lease through loving-kindness… the heart’s release through compas- sion… the heart’s release through admiration… the heart’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 isformed by volition and acts of will.” He understands:“Whatever is formed by volition and acts of will is impermanent, subject to cessation.” 1 DN 16.1.12 4 A Swift Pair of Messengers 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.’ 16 When this was said, the householder Dasama of the city of Aṭṭhaka said to Venerable Ānanda: ‘Just as if, Bhante Ānanda, 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.’2 17 Samatha, or peace of mind, is a gentle and unobtrusive quality.
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