Wednesday, May 2, 2012

The Breath of Love - Dependent Origination

The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera



The Buddha Taught Dependent Origination

Dependent Origination is the teaching which makes the Buddha’s
path unique amongst all other types of meditation. During his
period of struggle for awakening, Dependent Origination came
as a marvelous and eye-opening discovery that ended his pursuit
in the darkness:
“Arising, arising—thus, Monks, in regard to things unheard before
there  arose  in  me  vision,  knowledge,  wisdom,  understanding
and radiance.” (Samyutta Nikàya XII. 65/ii.105).
“Once  Awakened,  the  mission  of  the  Tathagata  is  to  proclaim
Dependent Origination (along with the Four Noble Truths.) to
the world.” (Samyutta Nikàya XII.25-6).

The  Buddha  taught  this  in  discourse  after  discourse,  so  much
so,  that  the  Dependent  Origination  soon  becomes  the  most
essential and important teaching of all. When the Arahat Assaji
was  asked  to  state  the  Master’s  message  as  precisely  and  as
briefly  as  possible,  he  gave  the  doctrine  of  arising  and  ceasing
of  Dependent  Origination  and  the  arising  once  again  of  these
phenomena.
With  a  single  sentence,  the  Buddha  dispels  doubt  about
the  correctness  of  this  summary:  “He  who  sees  Dependent


Origination  sees  the  Dhamma,  he  who  sees  the  Dhamma  sees
Dependent  Origination.”  (Taken  from  the  Middle  Length
Sayings  [Majjhima  Nikàya],  sutta  number  28,  section  28).  This
means seeing and realizing all of the Noble Truths in all of the
links of Dependent Origination. This is the only way!
When your faculties have gained a degree of maturity and you see
the twelve links of ‘Dependent Origination’ clearly, the mundane
path  rises  to  the  supramundane  path  because  it  leads  directly
and  surely  out  of  ‘Suffering’.  You  then  realize  ‘The  Origin  of
Suffering’, ‘The Cessation of Suffering’, and ‘The Path Leading
to the Way Out of Suffering’.
There  is  another  interesting  sutta  about  the  seeing  of  the  Four
Noble  Truths,  found  in  the  Digha  Nikàya  sutta  number  16,
section 5.27. From this section of the sutta, you can conclude that
the  way  to  attain  awakening  is by  following  the  Eightfold Path
and realizing the links of Dependent Origination and the Four
Noble Truths. It says:
5.27] “In whatever Dhamma and Discipline the Noble Eightfold
Path is not found, no ascetic is found of the first grade (meaning
a Sotàpanna), second grade (meaning Sakadàgàmi), third grade
(meaning Anàgàmi), or fourth grade (meaning an Arahat). But
such ascetics can be found, of the first, second, third, and fourth
grade  in  a  Dhamma  and  Discipline  where  the  Noble  Eightfold
Path is found. Now, Subhada, in this Dhamma and Discipline the
Noble Eightfold Path is found, and in it are to be found ascetics
of the first, second, third and fourth grade. Those other schools
are devoid of [true] ascetics; but if in this one the monks were to
live to perfection, the world would not lack for Arahats.”
Mind opens when it sees and realizes these twelve impersonal
links  of  Dependent  Origination  directly.  As  a  result,  mind


becomes dispassionate and free. This is as true now in present
times, as it was 2600 years ago. Any teaching that doesn’t highlight
the  necessity  of  Dependent  Origination  as  its  realization  and
final goal or destination isn’t teaching the true path. Currently,
many people say that seeing impermanence, suffering, and not-
self is realizing Nibbàna.
  However,  you  must  note  that  although  these  characteristics
do lead the way to realizing Nibbàna and are very important to
develop, they don’t directly allow you to see the supramundane
state of Nibbàna.
“You can see, one or all of the three characteristics of existence,
i.e., impermanence, suf fering and not-self, without ever directly
seeing  Dependent  Origination,  but,  when  you  see  Dependent
Origination  directly  you  will  always  see  all  of  the  three
characteristics.”
According to the first sutta in the Mahà Vagga of the Vinaya, it
cannot work any other way.
The Courage to Investigate
Currently,  there  seems  to  be  some  disputes  regarding  the
kinds of meditation the Buddha taught. One school of thought
says—“You  must  begin  by  practicing  ‘Jhàna  [fixed]  absorption
concentration meditation’ and then proceed to the fourth Jhàna
[5] before switching over to the practice of ‘Vipassanà meditation’
or momentary concentration [khanika samàdhi].
Other schools of thought say that you can attain Nibbàna without
going  through  the  Jhànas,[6]  by  only  practicing  “Vipassanà
meditation”[7]  or  developing  access  concentration  [upacàra
samàdhi] right from the beginning of your meditation practice.


Interestingly, the word “Vipassanà’ or ‘vidassana’ ,which has the
same meaning, is only mentioned very few times by itself in the
suttas,  however,  the  word  Jhàna  is  mentioned  many  thousands
of times in the suttas, so what do you think the Buddha taught
most?
The words Serenity (Jhàna) and Insight (Vipassanà) are mentioned
together many times ‘together’ in the texts. In Majjhima Nikàya,
sutta  number  149,  section  10  it  says  that  “serenity  and  insight
are evenly yoked together”.
Moreover, the ânàpànasati Sutta shows that the Buddha taught
only one kind of meditation by simultaneously developing both
the Jhànas and wisdom. Here, the word Jhàna means meditation
stages  of  understanding,  not  deep  absorption  or  fixed
concentration  (appanà  samàdhi)  or  access  concentration  (upacàra
samàdhi).
This sutta actually shows the method of how to tranquilize mind
and develop wisdom at the same time by seeing the true nature of
existence. This means observing anicca (impermanence), dukkha
(suffering), anattà (not-self), along with seeing and realizing the
cause and effect relationships of Dependent Origination.
At  the  same  time,  it  also  fulfills  the  “Four  Foundations  of
Mindfulness and the Seven Awakening Factors”. Hence, the way
leading  to  the  realization  of  Supramundane  Nibbàna  is  clearly
and precisely taught in this wonderful sutta.
The commentaries have divided “concentration” and “Vipassanà”
into  different  forms  of  meditation.  This  kind  of  “separation”
does NOT appear in the suttas. Although it is mentioned in the
Anguttara Nikàya that the first part of the practice is samatha and
the second part is vidassana (developing wisdom), it is not saying


that they are two different types of practices or meditations. The
practice combines both into one integral system!
It  is  only  that  different  things  are  seen  at  different  times,  as  in
the case of Sutta 111 ‘One by One as They Occurred’ from the
Majjhima  Nikàya.  This  sutta  gives  an  explanation  of  Venerable
Sàriputta’s  meditation  development  and  experience  of  all  the
Jhànas  (meditation  stages  of  understanding)  before  he  attained
Arahatship.
When  you  start  to  differentiate  and  categorize  meditation
practices,  the  situation  becomes  very  confusing.  This  is  also
evident  in  the  popular  commentaries  like  the  Visuddhi  Magga
and its sub-commentaries. You can begin to see inconsistencies
when you make a comparison with the suttas. Nowadays, most
scholars  use  just  a  line  or  parts  of  a  sutta  to  ensure  that  the
commentaries agree with that sutta.

However,  if  you  were  to  read  that  same  entire  sutta,  that  sutta
referred to may turn out to have an entirely different meaning.
This is not to say that scholars are intentionally making wrong
statements, but sometimes they get caught looking at tiny details
or parts of the Dhamma with such a narrow view that they tend
to lose a truth.
The  description  of  the  fixed  absorption  Jhànas  as  found  in  the
Visuddhi Magga doesn’t exactly match the description given in
the suttas and, in most cases, these Jhànas are very different from
what is found in the suttas.
For  example,  the  Visuddhi  Magga  talks  about  having  a  sign
(nimitta  in  Pàli).  This  can  be  a  light  or  other  visualized  mind-
made pictures which arise in mind at certain times when you are
practicing  Jhàna  meditation  (absorption  concentration  [appanà


samàdhi]  or  when  you  get  into  access  concentration  [upacàra
samàdhi]).  With  each  type  of  ‘concentration’  a  nimitta  of  some
kind arises.
When this happens, you are practicing a ‘concentration’ type of
meditation  practice  like  what  the  Bodhisatta  rejected  as  being
the way to Nibbàna! However, if you were to check the suttas, the
description of nimittas arising in mind has never been mentioned.
If it were very important, it would be mentioned many times. The
Buddha never taught concentration techniques, having nimittas
(signs)  arising,  or  the  chanting  of  mantras.  These  are  forms  of
Hindu  practices  that  have  been  sneaking  into  Buddhism  for  a
few hundred years.
Their influences can be seen in the ‘concentration practices’ and
in the Tibetan Buddhist styles of meditation as well as in other
popular commentaries like the Visuddhi Magga.
Thus,  the  current  ways  of  practicing  “concentration”,  does  not
conform to the descriptions given in the suttas. You must always
honestly  and  openly  investigate  what  is  being  said  by  placing
it  beside  what  is  found  in  the  suttas.  It  is  best  that  you  do  not
do this with just part of a sutta but use the whole sutta. This is
because  taking  out  one  or  two  lines  from  various  sections  can
cause confusion.
When  honestly  questioning  what  the  Buddha’s  Teachings  are,
you  will  find  that  an  open  investigation  helps  you  to  see  more
clearly and thus, questions will be answered more rationally. You
must always remember that the commentaries are the authors’
interpretation of what the suttas say and mean.
Many  times  well-intentioned  monks  look  for  ways  to  expand
their understanding and attempt to help themselves and others


with their comments. Then, as time goes by, more scholar monks
will expound on a certain comment explaining different subtle
meanings of some tiny phrases and individual comments. This
“dilutes” the true teachings and thus, has the tendency to move
you further away from the true meaning and understanding of
the suttas. As a result, many puzzling questions arise.
For example: In the practice of momentary concentration, where
does Dependent Origination fit into the scheme of things? This
practice  doesn’t seem to  go  hand  in  hand  with  the  teaching  of
Dependent Origination.
Another question is: According to the suttas, Right Effort means
bringing  up  zeal,  or  joyful  interest,  or  enthusiasm  (chanda)  in
mind. However, some meditation teachers say Right Effort only
means “noting” and others say it means ‘work harder’.
Other  puzzling  questions  asked:  Which  suttas  mention  the
terms  momentary  [khanika  samàdhi],  access  [upacàra  samàdhi],
and  absorption  or  fixed  concentration  [appanà  samàdhi]  states?
Which sutta describes ‘Insight Knowledges’?
Which sutta says that there is no mindfulness while in the Jhàna
meditation stages of understanding?
Please  note  that  in  the  Parinibbàna  Sutta,  the  Buddha  had
requested  his  disciples  to  always  compare  any  information
against the suttas and Vinaya not any other texts.
The Kàlàma Sutta
There must come a time when you stop repeating the words of others,
and stop practicing questionable methods without doing some open
and honest investigation into the original teachings of the Buddha.


You  must  not  depend  on  hearsay,  or  blind  belief  in  what  any
teacher says, simply because he is the authority.
In the Kàlàma Sutta, the Buddha gives some very wise advice:
*It is unwise to simply believe what you hear because it has    
been said over and over again for a long time.
*It  is  unwise  to  follow  tradition  blindly  just  because  it  has •   
been practiced in that way for a long time.
*It is unwise to listen to and spread rumors and gossip.   
*It is unwise to take anything as being the absolute truth just    
because it agrees with your scriptures (this especially means
commentaries and sub-commentaries).
*It  is  unwise  to  foolishly  make  assumptions,  without    
investigation.
*It is unwise to abruptly draw a conclusion by what you see    
and hear without further investigation.
*It is unwise to go by mere outward appearances or to hold    
too  tightly  to  any  view  or  idea  simply  because  you  are
comfortable with it.
*It  is  unwise  to  be  convinced  of  anything  out  of  respect    
and  deference  to  your  spiritual  teacher  without  honest
investigation into what is being taught.
We must go beyond opinions, beliefs, and dogmatic thinking. In
this way, we can rightly reject anything, which, when accepted,
practiced and perfected, leads to more anger, criticism, conceit,
pride, greed, and delusion. These unwholesome states of mind
are  universally  condemned  and  are  certainly  not  beneficial
to  ourselves  or  to  others.  They  are  to  be  avoided  whenever
possible.
On the other hand, we can rightly accept anything which when
practiced and perfected, leads to unconditional love, contentment


and gentle  wisdom. These  things  allow  us  to  develop  a  happy,
tranquil, and peaceful mind. Thus, the wise praise all kinds of
unconditional  love  (loving  acceptance  of  the  present  moment),
tranquility,  contentment  and  gentle  wisdom  and  encourage
everyone to practice these good qualities as much as possible.
In  the  Parinibbàna  Sutta,  the  Buddha’s  advice  to  the  monks
is  very  plain  and  precise.  We  are  to  practice  according  to  the
scriptural texts and observe whether the practice is done correctly.
Only after close examination and practice, along with personal
experience, can you be sure that the scriptures are correct. Thus,
the Buddha’s advice to the monks is not only to use the suttas,
but also to check whether the suttas are correct according to the
Dhamma and the Discipline (Vinaya).
This is how you make sure that the information is true and can
then be practiced correctly. This is taken from the Digha Nikàya,
sutta number 16, section 4.7 to 4.11. This translation come from
the book “Thus Have I Heard” by Maurice Walsh. It says:
4.7] At Bhogangagara the Lord stayed at the ânanda Shrine. And
here he said to the monks: “Monks, I will teach you four criteria.
Listen, pay close attention, and I will speak.’ ‘Yes sir’ replied the
Monks.
4.8] “Suppose a Monk were to say: ‘Friends, I heard and received
this  from  the  Lord’s  own  lips:  this  is  the  Dhamma,  this  is
the  Discipline,  this  is  the  Master’s  teaching’,  then  Monks,
you  should  neither  approve  nor  disapprove  his  words.  Then,
without approving or disapproving his words and expressions
this  should  be  carefully  noted  and  compared  with  the  Suttas
and  reviewed  in  the  light  of  the  Discipline.  If  they,  on  such
comparison and review, are found not to conform to the Suttas
and the Discipline, the conclusion must be:


“Assuredly  this  is  not  the  word  of  the  Buddha,  it  has  been
wrongly  understood  by  this  monk;  and  the  matter  is  to  be
rejected.  But  if  here  on  such  comparison  and  review  they  are
found to conform to the Suttas and the Discipline, the conclusion
must be: “Assuredly this is the word of the Buddha, it has been
rightly understood by this Monk.” This is the first criterion.
4.9] “Suppose a Monk were to say: “In such and such a place there
is a community with elders and distinguished teachers. I have
heard and received this from that community”; then, monks you
should neither approve nor disapprove his words. Then, without
approving  or  disapproving,  his  words  and  expressions  should
be carefully noted and compared with the Suttas and reviewed
in  the  light  of  the  Discipline.  But  where  on  such  comparison
and  review,  they  are  found  not  to  conform  to  the  Suttas  and
Discipline, the conclusion must be:
“Assuredly  this  is  not  the  word  of  the  Buddha,  it  has  been
wrongly  understood  by  this  monk”;  and  the  matter  is  to  be
rejected.  But  where  on  such  comparison  and  review  they  are
found to conform to the suttas and the Discipline, the conclusion
must be: “Assuredly this is the word of the Buddha, it has been
rightly understood by this monk.” That is the second criterion.
4.10] “Suppose a monk were to say: “In such and such a place
there are many elders who are learned, bearers of the tradition,
who  know  the  Dhamma,  the  Discipline,  the  code  of  rules:  I
have  heard  and  received  this  from  those  Monks,  ...  this  is  the
Dhamma, this is the Discipline, this is the Master’s teaching”,
then,  Monks,  you  should  neither  approve  nor  disapprove  his
words. Then, without approving or disapproving, his words and
expressions  should  be  carefully  noted  and  compared  with  the
suttas and reviewed in the light of the Discipline. But where on
such comparison and review, these are found not to conform to


the suttas and the Discipline, the conclusion must be:…”and the
matter is to be rejected.
But  where  on  such  comparison  and  review  they  are  found  to
conform  to  the  suttas  and  the  Discipline,  the  conclusion  must
be: “Assuredly this is the word of the Buddha; it has been rightly
understood by the monk.” This is the third criterion.
4.11] “Suppose a Monk were to say: “In such and such a place
there  is  one  elder  who  is  learned  ...  I  have  heard  and  received
this from that elder ... this is the Dhamma, this is the Discipline,
this  is  the  Master’s  teaching,  then,  Monks,  you  should  neither
approve nor disapprove his words. Then, without approving or
disapproving his words and expressions, this should be carefully
noted and compared with the suttas and be reviewed in the light
of  the  Discipline.  Where  on  such  comparison  and  review,  this
is  found  not  to  conform  to  the  suttas  and  the  Discipline,  the
conclusion must be:
“Assuredly  this  is  not  the  word  of  the  Buddha,  it  has  been
wrongly  understood  by  this  Monk;  and  the  matter  is  to  be
rejected.
But  where  such  comparison  and  review  they  are  found  to
conform  to  the  suttas  and  the  Discipline,  the  conclusion  must
be. “Assuredly this is the word of the Buddha; it has been rightly
understood by the Monk.” This is the fourth criterion.
The spirit of open investigation and exploration into the ways and
means of the Buddha’s Middle Path is open to all who have an
inquiring mind. This means a mind which is not stuck in looking
at  things  through  pride  and  attachment  at  what  they  “think”
is  right  without  first  checking  with  the  suttas.[8]  Occasionally,
some meditators become so much attached to their opinions and


teachers  such  that  they  think  their  method  is  the  “only  way”,
without checking the true teachings from the suttas.
As this book is taken directly from the suttas, you can observe
how  things  can  be  confused  and  misrepresented  by  some
commentaries. If you have the courage to investigate and practice,
you will be pleasantly surprised at the simplicity and clarity of
the  Buddha’s  teaching,  especially  when  commentaries  like  the
Visuddhi Magga are left alone. Although the suttas appear dry
and repetitive, they are quite illuminating and can be fun to read,
especially when you practice the meditation and gain intellectual
knowledge at the same time.

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