Serenity & insight. Readings for the SBS retreat, 5-19 December 2015

Transcription

1 Serenity & insight Readings for the SBS retreat, 5-19 December 2015 Patrick Kearney Four kinds of persons Here, [1] a person gains internal serenity of mind [ajjhattaṃ ceto-samatha] but not a higher understanding of insight into dharma [adhi-paññā dhamma-vipassanā]. 1 [2] Another person gains a higher understanding of insight into dharma, but not internal serenity of mind. [3] Another person gains neither internal serenity of mind nor a higher understanding of insight into dharma. And [4] another person gains both internal serenity of mind and a higher understanding of insight into dharma. A person who gains internal serenity of mind but not a higher understanding of insight into dharma should approach one who gains a higher understanding and ask: Friend, how should constructions [saṅkhārā] 2 be regarded [daṭṭhabba]? 3 How should constructions be thoroughly known [sammasitabbā]? 4 How should constructions be insighted [vipassitabba]? 5 A person who gains a higher understanding of insight into dharma but not internal serenity of mind should approach one who gains internal serenity of mind and ask: Friend, how should the heart [citta] 6 be steadied [saṇṭhapetabbaṃ]? 7 How should the heart be settled [sannisādetabbaṃ]? 8 How should the heart be contained [ekodi kātabbaṃ]? 9 How should the heart be concentrated [samādahātabbaṃ]? 10 [Samādhi Sutta (3) Concentration, AN 4.94] Serenity and insight Two things participate in knowledge [vijjā-bhāgiyā]. 11 What two? Serenity [samatha] and insight [vipassanā]. If serenity is cultivated, what benefit does it bring? The heart [citta] is cultivated [bhāvīyati]. And what is the benefit of a cultivated heart? Obsession [rāga] 12 is abandoned. If insight is cultivated, what benefit does it bring? Wisdom [paññā] 13 is cultivated. And what is the benefit of cultivated wisdom? Delusion [avijjā] 14 is abandoned. A heart stained with obsession is not liberated; and wisdom stained with delusion cannot develop. In this way, through the fading of obsession [rāga-virāga] there is liberation of heart [ceto-vimutti]; 15 and through the fading of delusion [avijjā-virāga] there is liberation by wisdom [paññā-vimutti]. 16 [AN 2.31] Ways to awakening [Ven. Ānanda:] Friends, whatever bhikkhus or bhikkhunīs declare before me that they have attained full awakening [arahattappatti], all these do so in one of four ways. What four? Serenity & Insight SBS December

2 Here, friends, [1] a practitioner develops serenity preceding insight [samatha-pubbaṅgamaṃ vipassanaṃ]. 17 As he develops serenity preceding insight, the path is created [maggo sañjāyati]. He now pursues, develops and cultivates that path, and as he does so the fetters [saṃyojana] 18 are abandoned and the underlying tendencies [anusaya] 19 ended. Or, [2] a practitioner develops insight preceding serenity [vipassanā-pubbaṅgamaṃ samathaṃ]. 20 As he develops insight preceding serenity, the path is created. He now pursues, develops and cultivates that path, and as he does so the fetters are abandoned and the underlying tendencies ended. Or, [3] a practitioner develops serenity-&-insight intermeshed [samatha-vipassanaṃ yuganaddhaṃ]. 21 As he develops serenity-&-insight intermeshed, the path is created. He now pursues, develops and cultivates that path, and as he does so the fetters are abandoned and the underlying tendencies ended. Or, [4] a practitioner s mind is seized by dharma agitation [dhammuddhacca-viggahitaṃ mānasaṃ hoti]. 22 There comes a time when his mind becomes internally steadied, settled, contained and unified; then the path is created. He now pursues, develops and cultivates that path, and as he does so the fetters are abandoned and the underlying tendencies ended. [Yuganaddha Sutta Intermeshed AN 4.170] Bāhiya Daruciriya 23 [Buddha to Bāhiya:] Then, Bāhiya, here is how you should train: In the seen, there will be just the seen; In the heard, just the heard; In the sensed, just the sensed; In the known, just the known. In this way you should train yourself. When there is, for you, in the seen just the seen; In the heard, just the heard; In the sensed, just in the sensed; In the known, just in the known; Then you are not by that. When you are not by that, Then you are not there. When you are not there, Then you are neither here, nor beyond, nor in between the two. Just this is the end of dukkha. [Udāna Inspired 1.10] Anuruddha [Anuruddha to Sāriputta:] Friend Sāriputta, (1) with the divine eye [dibba cakkhu], purified and surpassing the human, I survey a thousandfold world system. (2) Energy is aroused in me without slackening [āraddhaṃ kho pana me vīriyaṃ asallīnaṃ]; my mindfulness is established Serenity & Insight SBS December

3 without confusion [upaṭṭhitā sati asammuṭṭhā]; my body is tranquil without disturbance [passaddho kāyo asāraddho]; my mind is concentrated and unified [samāhitaṃ cittaṃ ekaggaṃ]. (3) Yet my mind is still not liberated from the taints through non-clinging [nānupādāya āsavehi cittaṃ vimuccatī]. [Sāriputta:] (1) Friend Anuruddha, when you think: With the divine eye, which is purified and surpasses the human, I survey a thousandfold world system, this is your conceit [māna]. (2) And when you think: Energy is aroused in me without slackening; my mindfulness is established without confusion; my body is tranquil without disturbance; my mind is concentrated and unified, this is your restlessness [uddhacca]. (3) And when you think: Yet my mind is still not liberated from the taints through non-clinging, this is your remorse [kukkucca]. It would be good if you would abandon these three qualities and stop attending [amanasikaritvā] to them. Instead, direct your mind [cittaṃ upasaṃharatū 24 ] to the deathless element [amatāya dhātuyā]. [Anuruddha (2) AN 3.130] Luminous citta This citta is luminous [pabhassa] 25, but it is defiled by visiting [āgantukehi 26 ] defilements [upakkilesa]. The untrained ordinary person does not understand this realistically [yathābhūtaṃ]; and so I say that for the untrained ordinary person there is no development [bhāvanā] of the citta. This citta is luminous, but it is defiled by visiting defilements. The well-trained cultivated student [sutavā ariyasāvaka] understands this realistically; and so I say that for the well-trained cultivated student there is development of the citta. 27 [AN ] Doors to the deathless [Dasama of Aṭṭhakanāgara visits Venerable Ānanda and asks:] Does the Blessed One, who knows and sees, who is accomplished and fully awakened, teach one approach [eka dhamma] through which a bhikkhu comes to have his unliberated heart [citta] liberated [vimuccati] and his unexhausted taints [āsavas] exhausted [parikkhaya], so that he attains the supreme security from bondage never before attained? 28 [Ānanda replies:] Here (1) a bhikkhu enters and lives in the first jhāna He considers [paṭisañcikkhati] 29 and understands [pajānāti] 30 it along these lines: This first jhāna is constructed [abhisaṅkhataṃ] and a product of volition [abhisañcetayitaṃ]. But whatever is constructed and a product of volition is impermanent [anicca], subject to cessation [nirodha-dhamma]. Grounded on that, he attains the exhaustion of the taints [so tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti]. 31 But if he does not attain the exhaustion [khaya] of the taints, then because of his passion for dharma [dhamma-rāga], his delight in dharma [dhamma-nandī], with the exhaustion of the five lower fetters he becomes one who will reappear spontaneously [in the pure realms] and there attain complete nibbāna [pari-nibbāna] without ever returning from that world. 32 Serenity & Insight SBS December

4 (2) a bhikkhu enters and lives in the second jhāna (3) the third jhāna (4) the fourth jhāna (5) he lives pervading the all-encompassing world with a heart imbued with love [mettā] (6) with compassion [karuṇā] (7) with joy [muditā] (8) with equanimity [upekkhā] (9) he enters and lives in the sphere of infinite space [ākāsānañcāyatana] (10) the sphere of infinite awareness [viññāṇañcāyatana] (11) the sphere of nothingness [ākiñcaññāyatana] He considers and understands it along these lines: This sphere of nothingness is constructed and a product of volition. But whatever is constructed and a product of volition is impermanent, subject to cessation. Grounded on that, he attains the exhaustion of the taints. But if he does not attain the exhaustion of the taints, then because of his passion for dharma, his delight in dharma, with the exhaustion of the five lower fetters he becomes one who will reappear spontaneously [in the pure realms] and there attain complete nibbāna without ever returning from that world. [Dasama replies:] Venerable Ānanda, just as if someone searching for one entrance to a hidden treasure came all at once upon eleven entrances, so I was searching for one door to the deathless [amata-dvāra] and have come all at once to hear of eleven doors to the deathless. Just as if somone had a house with eleven doors, and when it caught fire he could flee to safety by any one of them, so I can flee to safety by any one of these eleven doors to the deathless. 33 [Aṭṭhakanāgara Sutta From Aṭṭhakanāgara MN 52] The Champak tree Regarding the three [path factors] beginning with energy [sammā vāyāma], concentration [sammā samādhi] cannot alone cause absorption by unifying around the meditation object; but with energy accomplishing its function of exerting and mindfulness [sammā samādhi] accomplishing its function of preventing wobbling, it can do so. Here is a simile: Three friends who wanted to celebrate a festival entered a park. One of them saw a Champak tree in full blossom, but he could not reach the flowers by raising his hand. The second bent down so the first could climb on his back. But although he was standing on the other s back, the first friend still could not pick the flowers because his balance was unsteady. Then the third friend offered his shoulder [as support]. So standing on the back of one friend and supporting himself on the other friend s shoulder, the first friend picked as many flowers as he wanted The three states beginning with right effort are born together. They are like the three friends who enter the park together. The meditation object is like the Champak tree in full blossom. Concentration, which cannot alone cause absorption by unifying around the meditation object, is like the first friend who could not reach the flower when he lifted his arm. Effort is like the friend who bent down, giving his back to stand on. Mindfulness is like the friend who stood by, giving his shoulder for support. Just as standing on the back of the one and supporting himself on the other s shoulder the first friend could pick as many flowers as he wanted, so too, when energy accomplishes its function of exerting and when mindfulness accomplishes its function of preventing wobbling, with their help concentration can cause absorption by unifying around Serenity & Insight SBS December

5 the meditation object. So here in the samādhi aggregate effort and mindfulness are included because of their activity. [Buddhaghosa: Visuddhimagga. The path of purification ] 1. Pāli dhamma, Sanskrit and English dharma, from dhṛ, dhāreti = to hold, support: that which forms a foundation. Here, dharma is in the singular, and refers to reality, the way things flow, and the teachings that point to the way things flow. When dharma is in the plural, it refers to phenomena, the flow of appearances. 2. Saṅkhārā, from saṃ (= with, together) + kṛ, karoti (= to make, to do ). In its broadest sense, that which is put together, made up of parts, formed, constructed; and that which, in turn, puts together, makes up out of parts, forms, constructs. The term refers to anything other than nibbāna, the unconstructed (asaṅkhata). In a narrow sense, as found in the five aggregates, constructions refers to cetanā, volition, intention, choice, decision to act. For the Buddha, we form or construct our lives through the choices we make. Notice how the insight project is concerned with how the self and the world are constructed or deconstructed. 3. Dassati, from dṛś = to see, perceive, regard. In this context, dassati indicates a seeing that is learned. We have learned, through our normal delusion, to see the impermanent as permanent, the unsatisfactory as satisfactory, and the not-self as self. Through the practice of vipassanā we learn to see or regard the impermanent as impermanent, the unsatisfactory as unsatisfactory, and the not-self, or empty, as not-self or empty. 4. Sammasati = to touch, seize, grasp, know thoroughly, master. This verb implies not just exploration, but mastery. 5. Vipassati, from vi (indicating separation and expansion) + dṛś, passati (and dassati) = to see, perceive, regard. Hence, to see separately, variously, from different angles, revealing various aspects. Traditionally, this refers to seeing the impermanence (anicca), unsatisfactoriness (dukkha) and not-self (anattā) or emptiness (suññatā) of constructions. 6. Citta covers both the cognitive and affective aspects of the person, what we call mind and heart. In a general sense, citta refers to the alive essence of a person, her sense of an inner world inhabited exclusively by her. The serenity project concerns what is happening within the person, the condition of her heart and mind. In the context of serenity, citta points in particular to the affective aspect of the person, and so here is translated as heart. 7. Saṇṭhapeti & saṇṭhāpeti (causative of santiṭṭhati) = 1. to settle, to establish. Santiṭṭhati (saṃ + tiṭṭhati) = 1. to stand, stand still, remain, continue; 2. to be established, to be put into order; 3. to stick to, to be fixed or settled, to be composed. The causative form of santiṭṭhati indicates making or persuading the citta to become still, steady. 8. Sannisīdati, from sam = with, together, + ni-sīdati, to sit down. 1. (lit.) to sink down, to settle; 2. (fig.) to subside, to become quiet. The causative form of the verb, sannisādeti, = to make quiet, to calm. Hence, to settle down. 9. Ekodi: Eka = one, + odhi (from odahati, Sk. avadhi, from ava + dhā) = putting down, fixing, indicating a boundary, limit, or extent. Ekodi suggests boundary, not a singular point, as in onepointedness, but an area contained by fixed boundaries. Kātabbaṃ, from karoti = to make, to do. So, placed within a boundary, contained. 10. From samādhi, derived from saṃ (= with, together ) + ā (indicating towards ) + dhā (= to put, to place. Samādhi means to bring together, to put together, and so to unify, to concentrate. Although normally translated as concentration, this word can imply bringing awareness to a singular point, Serenity & Insight SBS December

6 which is not meant here. Samādhi indicates an awareness that is unified, but the field of unification can also be wide rather than focused on a small point. 11. Vijjā, knowledge, here indicates the knowledge or understanding which is an aspect of awakening or enlightenment (bodhi). It refers to a skill more than to the possession of information, and is revealed in how one lives rather than what one says. 12. Rāga literally means colour, and refers to the colouring of the heart when we are in the grip of obsession. Often translated as passion or even lust, it refers to the type of desire that we see most clearly in what we call addiction. Unlike avijjā, delusion, it is essentially affective in nature rather than cognitive, and indicates a disordered condition of the heart. Hence the translation, obsession. Its opposite is virāga, fading, sometimes translated dispassion, indicating the gradual fading and falling away of obsession and the calming of the heart. Notice how the serenity project is essentially affective in nature. It counters taṇhā, literally thirst, and indicating craving or drivenness. 13. From pa (indicating emphasis) + ñā (= know, understand ) (Skt. prajñā), paññā is the wisdom or understanding associated with liberation. It is essentially cognitive in nature. 14. Avijjā, from a (the negative prefix) + vijjā (knowledge), is often translated as ignorance, but is stronger than that. The prefix a conveys both simple denial (not-knowing) and the opposite state (antiknowing). In this second meaning, avijjā refers to a positive state of misinformation, hence delusion. Notice how the insight project is essentially cognitive in nature. 15. The heart is liberated when its disordered obsessions are calmed, come to a state of peace. Obsession here embraces both desire and hatred. This is an affective state, and indicates the maturing of serenity. 16. The heart is liberated by means of the gaining of understanding, regarding both its condition and that of the world. This is a cognitive state, and indicates the maturing of insight. 17. This is the gradual training, and is the path followed by the Buddha. It provides the basic practice paradigm found in the Nikāyas. Today it is the model of the path taught, for example, by Ajahn Brahmavamso and Pa Auk Sayādaw. 18. From saṃ (= with, together ) + yuñjati (= to bind, to yoke compare yoga ), the 10 saṃyoganas are the bonds or fetters that bind one to saṃsāra. They are progressively abandoned through the four stages of awakening. 19. From anu ( along ) + śī, seti ( to lie down ), the anusayas are the underlying tendencies which create the potential for unconscious reactions to arise given appropriate conditions. Anusaya may be the concept closest to our notion of the unconscious found in the Buddha s teaching. It represents an everpresent potentiality rather than an actuality, the deepest layer of obsession and delusion. 20. This refers to the practice of what we know as insight meditation, and is the scriptural source of the meditation methods associated with Mahāsī Sayādaw, S. N. Goenka, and others in the modern revival of lay meditation. 21. This indicates a style of practice in which neither serenity nor insight are given precedence, but develop together. See Mahāsaḷāyatanika Sutta, The Great Sixfold Field (MN149) for an example. Here the practitioner studies directly the immediacy of experience, and does not become emotionally entangled with it. As a result, physical and mental suffering (dukkha) declines and happiness (sukha) increases. This leads to the development (bhāvanā) of the factors of the eightfold path, the four applications of mindfulness (satipaṭṭhāna), etc. 22. An example would be the story of Bāhiya Dārucīriya (Bāhiya of the Bark-cloth), as related in the next reading. 23. Bāhiya left western India to seek out the Buddha, and on catching up with him on his alms round he fell to the ground, grabbed the Buddha s ankles, and demanded the teaching. The Buddha told him to Serenity & Insight SBS December

7 come back at an appropriate time, but Bāhiya protested, I do not know the hour when you or I shall die; so teach me the dharma. After being asked three times, the Buddha gave him the teaching. They parted, and Bāhiya died that morning. When the Buddha heard of Bāhiya s death later that day, he ordered his bhikkhus to bury the body and build a stūpa over the remains, because Bāhiya was an arahant. Asked, Wasn t the teaching you gave him in the street an extremely short one? How could he develop something special after hearing so very little?, the Buddha replied, Do not measure my dharma as little or much. [From Dhammapada Commentary to verse 101] 24. upasaṃharati [upa + saṃ + hṛ] 1. to collect, bring together, heap up, gather 2. to dispose, arrange, concentrate, collect, focus 3. to take hold of, take care of, provide, serve, look after. 25. pabhassara (adj.) [fr. bhās] shining, very bright, resplendent. According to the Theravāda commentary, the luminous citta refers to the bhavaṅga-citta, the unconscious mind; but this concept does not occur in the suttas, and Bodhi argues that luminosity refers to an innate characteristic of mind, seen in its capacity to illuminate its objective field (See Bodhi s Aṅguttara Nikāya translation, p.1598, n.46]. 26. āgantuka (adj.) 1. coming, arriving, new comer, guest, stranger, esp. a newly arrived bhikkhu; a visitor 2. adventitious, incidental. 27. Is this an early source of the later tathāgatagarbha, buddha-womb or buddha-nature, teaching of the Mahāyāna, a teaching that characterises Chan (Sŏn, Zen) and other sudden awakening schools? 28. Āsava ) is a technical term inherited by the Buddha. Derived from the prefix ā ( out, toward ) and sru ( to flow ), it is that which flows (out or to). In nature, āsava includes the secretion of a plant and the discharge from a sore. Psychologically, āsava indicates something that oozes, corrupts or corrodes the citta, thus sustaining the flow of birth and death. The āsavas are listed as kāmāsava (the āsava of sense pleasure/desire), bhavāsava (the āsava of becoming), diṭṭhāsava (the āsava of view) and avijjāsava (the āsava of delusion). A standard passage describes the āsavas as dharmas that defile, bring renewal of existence, give trouble, ripen in suffering, and lead to future birth, ageing and death (MN 36.47). Hence the translation of cankers, corruptions, or taints. To be fully awakened is to be fully liberated from the āsavas Paṭisañcikkhati [paṭi + saṃ + cikkhati] to think over, to discriminate, consider, reflect. 30. Pajānāti [pa + jānāti] to know, find out, come to know, understand, distinguish. This indicates the non-conceptual understanding characteristic of meditation. It occurs, for example, in Satipaṭṭhāna Sutta (MN 10). The noun is paññā, understanding or wisdom. 31. This passage plays with the relationship between the constructed (saṅkhata) and the unconstructed (asaṅkhata), and the entry into the unconstructed. Any meditation state, or any other state, that involves cetanā, (volition, choice, intention) is constructed by that volition, choice or intention. Seeing the constructed nature of any given situation reveals its radical impermanence (and therefore its qualities of dukkha and anattā). This perception opens the heart to the immediacy of the unconstructed. The practitioner is grounded (ṭhita) on her understanding of the groundless nature of experience. This understanding is always and immediately available, regardless of where in the gradual path we happen to be. 32. Progress in practice requires passion (rāga) and delight (nandī), qualities normally associated with craving (taṇhā), as in Dhammacakkappavattana Sutta Turning the dharma wheel SN Pleasure has a central role in the practice. However, to make the final step to full awakening, even this passion and delight has to go. 33. Where do we find the door to the deathless? In some special experience? Or in any experience this experience seen through? Serenity & Insight SBS December