Imperial Journal of Interdisciplinary Research (IJIR) Peer Reviewed – International Journal Vol-5, Issue-1, 2019 (IJIR) ISSN: 2454-1362, https://www.onlinejournal.in

Sati As Define In

Bui Phuong Loan (Bhikkhuni Nhu Hieu) Researcher, Nava Nalanda Mahavihara (Deem To Be University), Ministry Of Culture, Government Of , Nalanda, 803111, Bihar.

Abstract : Sakyamuni Buddha was once engaged at 4. And beholding the nature becomes the Mount of the Holy Vulture in preaching to a Buddha. congregation of his disciples. He did not resort to This is the most important thing that any lengthy verbal discourse to explain his point, ‟s meaning when he came from India. but simply lifted a bouquet of flowers before the His influence depended not upon what he did or assemblage, which were presented to him by one of said, but upon what he was, and in neither of his his lay- disciples. Not a word came out of his two other recorded interviews with his disciples mouth. Nobody understood the meaning of this does he makes any statement of his teaching. except the old venerable Mahakasyapa, who quietly This story is very interested in between smiled at the Master, as if he fully comprehended Bodhidharma and his prominent disciple Shen the purport of this silent but eloquent teaching on Kuang or Hui-ke: the part of the Enlightened One…” (Vision of tale “Hui-ke after accepted as his disciple by appeared in T1036) cutting off his left hand and presenting it This incident to be the origin of tradition as to Master in order to show that he would their doctrine to be practiced “To point direct at make any sacrifice for the privilege of mind for realization of the self- nature and being his pupil. He asked him to please his attainment of ”. The inmost essence mind by dialogue: of Buddhism has been directly transmitted by the „I have no peace in mind. May I Buddha to his greatest disciple, Mahakasyapa and ask you a flavor, Master to pacify my from Mahakasyapa into the twenty-eight patriarch, mind?‟ Hui-ke said: Bodhidharma, who became the first patriarch of „Bring out your mind before to Zen in China. me‟, Bodhidhamma replied. „I shall pacify it‟. Keywords: , , Patriarch, „But it is impossible for me to Zen bring out my mind.‟ Then I have pacified your mind. Introduction For nine years Bodhidharma had Mahayana Meditation (Zen tradition) emphasized remained, nobody knew him, carrying a shoe in his their practiced as “To point direct at mind for hand and went back home quietly, without realization of the self- nature and attainment of ceremony. This is other recorded about The First Buddhahood”. This is one of Four Methods that Patriarch of Zen last time in China. After he died, Buddha trained his disciples on the teaching of someone saw him on the road with that position Satipatthana or Four Foundation of Mindfulness. went back his homeland (India). His pupils opened What are four? - Dwelling contemplating the body his grave and all that was found was the single shoe in the body or mindfulness of the body; dwelling that he had left behind. contemplating the feeling in the feelings; dwelling The story seems mystery about his life and contemplating the mind in mind; and dwelling his career. The true was that Bodhidharma had contemplating the dhamma in dhammas (or found the wisdom which could only transmitted to phenomena). someone prepared to receive it, and then it was Therefore, when Bodhidhamma first wisdom could not be put into any intellectual introduced Zen into China in A.D 527, he laid the formula. Bodhidharma himself only suggested it to foundation to formation of four principles of China who evolved it into its present unique form. „Chan‟ Buddhism as: And later on this new tradition namely 1. Special transfer out of the Doctrine. ‗Chan‘ was established firmly in China, spread 2. Not to be guided by words and texts. Southern to Vietnam as ‗Thiền‘, East to Korea as th 3. The direct instruction on consciousness ‗Seon‘ and in 13 century Eastern to Japan where it of person. became known as ‗Zen‘.

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Turn back to the historical of Buddhism, it the ten thousand things, the ten thousand things was said that: Sakyamuni Buddha was once resembling a single thing: such descriptions imply engaged at the Mount of the Holy Vulture at that the mind is conceivable, but it can neither be Rajagaha in preaching to a congregation of his thought of nor conceived of. The mind is the disciples. After sitting in the ready seat, the Buddha Buddhas. As Lotus - Saddharma-pundarīka was completely silent, looked around the , sutra () mentioned ―You should understand and some speculated that, perhaps the Buddha was that the wondrous is the essential secret of tired or ill. At that time, the Buddha silently held the buddhas.‖ up a white Lotus flower in his right hand and smile; The beginning of The Prajnaparamita several of his disciples tried to interpret what this sutra or the Heart sutra stated that: ―The meant, though none of them was correct. Among of Avalokita, while moving in the deep Buddha‘s disciples Venerable Maha Kassapa, course of Perfect Understanding, shed light on silently gazed at the flower and broken into a broad the five and found them equally empty. smile. The Buddha then acknowledged Maha After this penetration, he overcame all pain.‖ Kassapa‟s insight by saying the following: This penetration here is the practicing, “I possess the True Dharma Eye, the the observing deeply into the True nature of thing: marvelous mind of , the true form “Sabbe sankhārā aniccā. of formless, the subtle Dharma gate that Sabbe sankhārā dukkhā. does not rest on words or letter but a Sabbe dhammā anattā ti” special transmission outside of the “All fabrications are inconstant scriptures. This I entrust to Maha All fabrications are stressful' Kassapa.” All phenomena are not-self'” The Buddha‘s status with Lotus ( V.277, 278, 279). flower in his hand is adored in almost Zen This how the Budha guided us monasteries in Vietnam. We do not know if this is impermance as an instrument to explore reality and the historical event or not, but it means something discover the true of nonself. Just as a flower is that is disclosed the inmost mind of the Buddha as made of non-flower elements, the self is made of well as the secret of the religion. It is a nonself elements. When he looks deeply, he sees demonstration of Zen traditional way. Some the non-elements that compose all phenomema and activity which covers everything is true activity, the entire cosmos. That is interdependent nature of and the secret of this activity is transmitted from reality. Buddha for us. Again, when the Buddha was about After discerning by the Perfect to secret himself in nirvana, he commanded Understanding or ‗Wisdom‘, the practician can Mahākāśyapa to transmit the essential Dharma goes deeply in practicing and achieving the outside the teachings. Thinking that people then paramita- perfection. And again he looked deeply were stagnating in traces and would forget to return into the five ‗skandhas‟ of form, feelings, to the fundamental, he deeply wanted those of later perceptions, mental formations, and consciousness, times to behold the fundamental and correct the and he discovered that they are totally empty. This implications. Therefore does the Nirvana Sutra say, is the enlightenment state of . Here and now. ―I have an insurpassable correct Dharma, which I In Satipatthana sutta, the Buddha taught us bestow entirely on Mahākāśyapa.‖ the process applies to mindfulness of mind: According to Suzuki ― Zen is something “Herein, Monks, a monk knows the that each man must grasp in his own way‖. In this consciousness with lust, as with lust; the respect Zen is absolutely individualistic. This is consciousness without lust, as without lust; Zen practice, not some teaching taught by the the consciousness with hate, as with hate; Buddha, or some rules should be changed the consciousness without hate, as without according to the place or according to the people hate; the consciousness with ignorance, as who observe them, but the secret of this practice with ignorance; the consciousness without cannot be changed. It is always true. ignorance, as without ignorance…” The central doctrine of Mahayana is the Step by step we train the discerning of honoring of the essential of the mind. The mind is mind as: greedy or not greedy, hateful or not as if bright, as if dark, as if empty, as if numinous, hateful, deluded or not deluded, contracted or as if serene, as if awakened. It possesses things and distracted, not developed or developed, not is without things. Say it is a single thing, and it supreme or supreme, not concentrated or originally extends over the ten thousand things. Say concentrated, not liberated or liberated, awareness it is the ten thousand things, and it is originally of its manifestation, arising, and disappearance. unified in a single thing. A single thing resembling

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As mindfulness practice teaches us, As Hui-K‘e looked deeply his inner mind, he consciousness arises from moment to moment on enlightened that moment and pacified his mind by the basis of information coming to us from the his own experiences. As Boddhisattva Avalokita senses—what we see, hear, smell, taste, and penetrated deeply on the five skandhas and found touch—and from internal mental states, such as them equally empty, and overcome the pain. memories, imaginings, and daydreams. When we Before he attained enlightenment, the look at the mind, we are not looking at mere Buddha also searched outside of himself. He was consciousness. The mind alone cannot exist, only looking for his maker, the cause of his existence, particular states of mind that appear depending on who he called ―Gahak āram - the builder of this external or internal conditions. Paying attention to house." But he never found what he was looking the way each thought arises, remains present, and for. Instead, he discovered that he himself was passes away, we learn to stop the run away train of subject to birth, growth, decay, death, sickness, one unsatisfactory thought leading to another and sorrow, lamentation, and defilement. When he another and another. We gain a bit of detachment looked outside himself, he saw that everyone else and understand that we are not our thoughts. In the was suffering from these same problems. This end, we come to know "mind as it really is." recognition helped him to see that no one outside Highlight-practiced in Mahayana himself could free him from his suffering. So he meditation is contemplating the mind in mind in began to search within. This inner seeking is the present moment. Actually, when we practice, known as "come and see." Only when he began to the technique is included of four foundation of search inside did he find the answer. Then he said: mindfulness in body, feelings, mind and . Aneka jāti samsāram, Puna geham na kāhasi. sandhāvissam anibbisam. Sabbā te phāsuka bhaggā. Gahakāram gavesanto. Gahak ūtam visank hatam. Dukkhā jāti punappunam. visankhāragatam cittam. Gahakāraka ditthosi. Tanhānam khayajjagā. appreciative joy, patience, cordiality, gentleness, Many a birth I wandered in samsara, and wisdom, we find the happiness and peace of Seeking but not finding the builder of this mind. house. By practicing "dwell contemplating Sorrowful is it to be born again and again. dhamma in dhammas", we come to understand that Oh! House builder thou art seen. each individual phenomenon within reality as we Thou shall not build house again. experience it, including physical objects, feelings, All thy rafters are broken. perceptions, mental activities, and consciousness, Thy ridgepole is shattered. comes into being, remains, and then passes away. The mind has attained the unconditioned. In the same way, the deep-rooted negative habits of The great discovery of the Buddha is that the unenlightened mind that bind us to one the truth is within us. When we look inside, we unacceptable life after another, known as the come to understand the significance of the Four fetters, are impermanent. With Noble Truths - the Buddha's essential first teaching. effort, each - including greed, hatred, and Where do we find suffering? We experience it belief in the existence of a permanent self or ego within ourselves. Moreover, where is the cause of (atta) can be recognized and removed. In essence, our suffering, craving? It, too, is within us. And, the dhamma path is quite straightforward. We how can we reach the end of it, the cessation of eliminate our harmful habits one by one and suffering? We find the way within ourselves. cultivate beneficial qualities based on our And by developing Noble Eightfold understanding of Dhamma (teachings Buddha). In Path—the method for ending suffering, we develop the end, the all of these qualities within our own body and last fetter (avijja) falls away, and we achieve mind. The roots of suffering are within us. And the liberation from suffering. Therefore the method for eliminating suffering is within us as mindfulness is very important to us in daily life to well. realize the thing as it is (Yathabhutaṁ). Zen When we practice mindfulness as taught Masters remind their students always said that: by the Buddha, we identify through awareness that ―The meditation you do on the cushion is your our own greed- lobha, hatred- dosa, and delusion- homework. The rest of your life is your fieldwork. moha are the causes of our unhappiness. When we To practice mindfulness, you need both‖. replace these negative into positive such as generosity, loving-kindness, compassion,

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“Mindfulness trains us to do everything we do with full awareness. It is the key leads us to achieve great success in life”.

References

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