The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera
Fulfillment of True Knowledge and Deliverance
41] “And how, Monks, do the Seven Enlightenment Factors,
developed and cultivated, fulfill true knowledge and
deliverance?
42] “Here, Monks, a Monk develops mindfulness enlightenment
factor, which is supported by seclusion, dispassion, and
cessation, and ripens in relinquishment.
The term “supported by seclusion” means that one must gain
the lowest Jhàna (meditation stage). As was stated above, the
description of the first Jhàna starts with “to be secluded from
sensual pleasure, then to be secluded from unwholesome
states”. At that time, mind is alert and stays on the object of
meditation with clarity, i.e. no distractions.
If a distraction begins to arise, mindfulness recognizes that and
lets it go. Next, the description says the happiness experienced
comes about by being born of seclusion. This is how the
mindfulness enlightenment factor is supported by seclusion.
Dispassion means mind is free from attachments and clinging, i.e.,
not thinking or analyzing. Gaining to the fourth Jhàna (meditation
stage) means to reach a stage of having an imperturbable mind,
or a mind that has such strong equanimity that it becomes
dispassionate. This is how the mindfulness enlightenment factor
is supported by dispassion.
Cessation here means the ceasing of defilements and ego-
identification with what arises.
Being mindful is a term that always had a kind of slippery
meaning and it is not what most people think. Its meaning is
very simple and precise when it is seen as observing mind, or
attention, or alertness of attention. Being truly mindful means
to see what mind is doing at all times, then let go of the things
that cause tension to arise in the head, relax and tranquilize both
body and mind. It includes observing how this whole process
works and allows it to be, without getting involved in the drama
of things. Not getting involved with the drama of things means,
to not identify with, or take personally this impersonal process
or try to control the present moment.
‘Being mindful’ means ‘to lovingly open one’s mind and let go
of all identification with that distraction, then relax the tension
in the head and in mind’, so that one can see things clearly and
calmly. Whenever you try to resist or control what is happening
in the present moment, at that time, you are fighting with the
‘Dhamma’ or ‘Truth of the Present Moment’.
This fighting with the reality of the present moment causes so
much un-satisfactoriness and suffering to arise. However, when
you are mindful and see clearly that this is just phenomena
arising and passing away, you can open up and accept it, without
hardening your mind or resisting in any way. This time, joyful
interest is very important because when mind has some joy in it
there is no anger, jealousy, aversion, fear, or anxiety, etc.
Joyful interest helps the meditator to have the proper perspective
to impersonally see what happens in the moment. When mind is
uplifted, you see that whatever arises is just part of a continuing
process which you can learn from. Joy causes mind to be uplifted,
which is why it is an enlightenment factor and very important to
one’s practice. Also, when joy is in your mind, you are pleasant
to be around.
Remember, the acronym that is very helpful to use is DROPSS.
It stands for Don’t Resist Or Push, SMILE and Soften mind and
accept everything when it occurs, because that is the ‘Dhamma
of the Moment’.
When you continue on with your practice, mind will eventually
attain to the higher and more subtle stages of meditations (Aråpa
Jhànas). At that time, mind experiences the realm of ‘nothingness’.
This is what is called cessation. It is called this because there is
nothing more to watch outside of mind. When you experience
the realm of ‘nothingness’, mind is watching nothing. But mind
is still there and the different enlightenment factors can arise
along with the five aggregates which are affected by clinging.
Also, some hindrances can still arise and knock you out of that
exalted state. Thus, there is nothing for mind to watch outside of
itself, and yet, there is still lots to see. This is how the mindfulness
enlightenment factor is supported by cessation.
When you experience the realm of neither-perception nor non-
perception, and keep opening and relaxing mind, eventually
you will experience the cessation of perception and feeling
(Nirodha-Samàpatti). During this occurrence, you will not know
this turning off of consciousness because you have no perception
or feeling at all! This is the only stage of meditation where this
phenomenon occurs. This meditation state is still mundane; it is
not the Supramundane Nibbàna yet.
How can you know what is happening without perception or
feeling? It is only when the perception and feeling come back,
and if mindfulness is sharp enough, will you can see directly,
each and every link of Dependent Origination forwards, one by
one as they occur. Even this is not the Supramundane State of
Nibbàna.
The links are:
When ignorance arises, then formations arise;
when formations arise, then consciousness arises;
when consciousness arises, mentality-materiality arises;
when mentality-materiality arises, then the six-fold sense base
arises;
when the six-fold sense base arises, contact arises;
when contact arises, feeling arises;
when feeling arises, craving arises;
when craving arises, then clinging arises;
when clinging arises, then habitual tendencies arise;
when habitual tendencies arise, birth arises;
when birth arises, then old age, death arises.
After this arising phenomenon ends, and at that point, you will
experience the cessation of the Dependent Origination, which
goes like this:
When ignorance ceases, formations will not arise;
when formations cease, consciousness will not arise;
when consciousness ceases, mentality/materiality will not arise
when the six-fold sense base ceases, contact will not arise;
when contact ceases, feeling will not arise;
when feeling ceases, craving will not arise;
when craving ceases, then clinging will not arise;
when clinging ceases, then habitual tendencies will not arise;
when habitual tendencies cease, birth will not arise;
when birth ceases, old age and death, sorrow lamentation, pain,
grief, and despair, cease.
That is the end of the whole mass of suffering.
The seeing of Dependent Origination both forwards and in
reverse order leads mind to the attainment of the ‘Supramundane
Nibbàna’.
This is where there is a major change in your outlook. Your
mind at that time becomes dispassionate about the belief in
a permanent everlasting ego or self. You see from first hand
experiential knowledge, that this is just an impersonal process
and there is no one controlling the way phenomena arise. They
arise because conditions are right for them to arise. In Buddhist
terms, this is called ‘anattà’ or not-self nature of existence.
You also realize that no one can possibly attain sainthood by
the practice of mere chanting words or phrases or suttas, or the
practice of having rites and rituals done for you by someone else
or by yourself. You have no more doubt about what is the correct
path that leads to the higher stages of purity of mind towards
Arahatship. This is how you become a Sotàpanna and attain the
true path of purification.
There is no other way to attain these exalted stages of being. It
is only through the realization of the Noble Truths by seeing
Dependent Origination. Merely seeing the three characteristics
will not now, nor ever be the experience which leads to the
‘Supramundane Nibbàna’.
This is why all of the Buddha’s appear in the world, to show the
way to realizing the Four Noble Truths.
He develops the mindfulness enlightenment factor….
The investigation of experience enlightenment factor ...
the energy enlightenment factor...
the joy enlightenment factor...
the tranquility enlightenment factor...
the stillness enlightenment factor...
the equanimity enlightenment factor,
which is supported by seclusion, disenchantment, dispassion,
and cessation, which ripens in relinquishment.
ânàpànasati Sutta:
43] “Monks, that is how the Seven Enlightenment Factors,
developed and cultivated, fulfill true knowledge and
deliverance.”
Since this sutta describes the Four Foundations of Mindfulness
and the Seven Enlightenment Factors, the author will conclude
with the last part of the Satipatthàna Sutta. This is taken from
the Majjhima Nikàya sutta number 10, sections 46 to 47. It says:
46) “Monks, if anyone should develop these Four Foundations
of Mindfulness in such a way for seven years, one of two fruits
could be expected for him: either final knowledge here and now,
or if there is a trace of clinging left, non-return.”
This means attaining to the state of being an Anàgàmã or non-
returner
“Let alone seven years, Monks. If anyone should develop these
four foundations of mindfulness in such a way for six years... for
five years... for four years... for three years... for two years... for
one year, one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
“Let alone one year, Monks. If anyone should develop these Four
Foundations of Mindfulness in such a way for seven months...
for six months... for five months... for four months... for three
months... for two months... for one month... for a half month
..., one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
“Let alone half a month, Monks. If anyone should develop
these Four Foundations of Mindfulness in such a way for seven
days, one of two fruits could be expected for him: either final
knowledge here and now, or if there is a trace of clinging left,
non-return.”
47) “So, it was with reference to this that it was said: ‘Monks,
this is a ‘direct path’ …
Some translations say ‘This is the only way’, but that doesn’t
say it in the correct way—a direct path or way, says this much
more clearly and with less confusion.
… for the purification of beings, for the surmounting of sorrow
and lamentation, for the disappearance of pain and grief, for the
attainment of the true way, for the realization of Nibbàna—
namely, the Four Foundations of Mindfulness.’
That is what the Blessed One said. The Monks were satisfied
and delighted in the Blessed One’s words.”
This is a pretty big claim which is not made up by the author.
He is only reporting what is in the suttas. When you are serious
about the practice of developing mind through the ‘Tranquility’
of the ‘Mindfulness of Breathing’, you can reach the final goal.
When you reach the first pleasant abiding (the first Jhàna) and
if you continue on with their practice, you have the potential to
attain either the stage of ‘Anàgàmã’ or ‘Arahat’. This is what the
Buddha said. If you are ardent, and continues without changing
or stopping in your practice, then surely you will reach the goal
which is described.
Again, remember that the only way to attain the Supramundane
Nibbàna is by realizing Dependent Origination both forwards and
in reverse order. There is no other way because this is the seeing and
realizing of the Four Noble Truths which forms the main teaching of
the Buddha. Great fruits and benefits accrue to those who practice
according to the instructions prescribed by the Buddha.
SâDHU... SâDHU... SâDHU....
If there are any mistakes in this book, the author takes full
responsibility and requests that these mistakes be pointed out
to him. The sincere wish of the author is that all who practice
meditation, will continue on with their efforts until they reach
the highest and best state possible, that is, the attainment of Final
Liberation, the Supramundane Nibbàna.
May all those who are sincere, know and understand the Four
Noble Truths and Dependent Origination through direct
knowledge, attain the highest goal. May all practitioners of the
Buddha’s path, realize all of the links of Dependent Origination
quickly, and easily in this very lifetime; so that their suffering
will soon be overcome.
* * * * * * *
The author would like to share the merit accrued by the writing
of this book with his parents, relatives, helpers and all beings so
that they can eventually attain the highest Bliss and be free from
all suffering
Sharing of Merit
May suffering ones be suffering free
And the fear struck fearless be.
May the grieving shed all grief
And may all beings find relief.
May all beings share in this merit
That we have thus acquired
For the acquisition of
all kind of happiness.
May beings inhabiting space and earth
Devas and Nagas of mighty power
Share in this merit of ours.
May they long protect
the Buddha’s Dispensation.
Sàdhu! Sàdhu! Sàdhu!
Footnotes
[1] The author refers to the ânàpànasati Sutta, which includes
the Four Foundations of Mindfulness, as well as the Seven
Enlightenment Factors.
[2] See Thus Have I Heard. The Long Discourses of the Buddha,
translated by Maurice Walshe, Wisdom Publications (1987),
p.556.
[3] See Mahàsaccaka Sutta, sutta number 36 of Majjhima
Nikàya.
[4] This means all nine of them! They are the four material Jhànas,
the four immaterial Jhànas and the cessation of perception and
feelings.
[5] Here, the word ‘Jhàna’ carries the meaning of absorption
concentration (appanà samàdhi), or access concentration (upacàra
samàdhi)— This is the stage right before mind becomes absorbed
into the object of meditation. These are the standard definitions
as given by other teachers.
[6] In this context, it only means absorption (appanà samàdhi) and
not access concentration (upacàra samàdhi).
[7] Some meditation teachers call this momentary concentration
or moment-to-moment concentration (khanika samàdhi)
[8] Notice the plural form of the word sutta—this means seeing
the agreement many times.
[9] This ceremony marks the end of the rains retreat where the
Bhikkhus gathered together to confess any slight wrong doing
which they may have committed.
[10] This refers to talking and idle gossip. The Bhikkhus waited
patiently, and quietly doing their own meditation practices of
expanding the silent mind and having clear mindfulness while
waiting for the Buddha to speak.
[11] This refers to mindfulness of the body, mindfulness of
feelings, mindfulness of consciousness, and mindfulness of
mind objects.
[12] For example, see Mahàsakuludayi Sutta, sutta number 77
and Anupada Sutta, sutta number 111. Both of these suttas are
found in the Majjhima Nikàya.
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