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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