Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: HT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

Buddhist Meditation: A Peaceful life

07/07/201917:16(Xem: 71652)
Buddhist Meditation: A Peaceful life



phat thien dinh 2

BUDDHIST MEDITATION: A PEACE LIFE
[1]

 

                                                                            Thich nu Tinh Van

 

The Buddha’s ethical teachings, these essential points of the eightfold path aim at promoting as well as perfecting the three heads of Buddhist training and discipline, namely (a) Ethical Conduct (b) Mental Discipline and (c) Wisdom. According to the capacity of each individual harmoniously cultivated, these points are all linked together and each helps the cultivation of the others.

From the Noble Eightfold Path one can turn briefly to see how does samādhi fit in with their constituents, that is, sammāvāyāmo, sammāsati and sammāsamādhi. One detached from sense-desires, unwholesome mental states, enters and remains in the paṭhama  jhāna, which is with vitakka and vicāra, born of detachment, filled with pīti and sukha.

           With the subsiding of vitakka and vicāra, by gaining upekkhā and Ekaggatā, he enters and remains in the dutiya jhāna which is without vitakka and vicāra, born of concentration, filled with pīti and sukha.

          With the fading away of pīti, remaining upekkhā, mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say, ‘Happy is he who dwells with upekkhā and sammāsati’, he enters the tatiya jhāna.

           Having given up pleasure and pain, and with the disappearance of former gladness and sadness, he enters and remains in the catuttha jhāna, which is beyond pleasure and pain, purified by upekkhā and sammāsati.

          In the suttas, samādhi is defined as mental one-pointedness           (cittass’ ekaggatā).[2] The essence of concentration is non-distractedness. In samādhi, the mind is not only directed towards the subject, but also penetrates it, is absorbed in it and becomes one with it. Anything is the object of attention can be the subject for concentrative meditation. Concerning the activities of mind, one should be aware of all movements of mind such as whether one’s mind is lustful, given to hatred and deluded or not. Regarding to the ideas one should know their nature and know how do they appear and disappear, how are they developed, suppressed, destroyed and so on.[3]

          The Buddha knew the diversity of character and mental make-up of each individual and the different temperaments as well as inclinations of those who approached him for guidance. Depending on the need of each individual, the Buddha recommended different methods to different persons to suit the special character. The Visuddhimagga enumerates forty meditation subjects (kammaṭṭhāna)[4] for the diversity of them. They are known as :

          - Ten kasinas, contemplation devices, are external devices used to compose the mind or focus concentration, namely., paṭhavī (earth), āpo (water), tejo (fire), vāyo (air), nīla (blue), pīta (yellow), lohita (red), odāta (white), āloka (light), ākāsa (bounded space).

          - Ten asubhas, corpses at different stages of decay.

          - Ten anussati (reflections) or bases of mindfulness on the Buddha, the Dhamma, the Saṅgha and so on.

          - Four Brahmavihāra (boundless states of mind/ Excellent Qualities): loving kindness (mettā), compassion (karuṇā), sympathetic joy or joy in the success of others (muditā) and equanimity (upekkhā).

          - Four arūpa-jhāna (formless jhāna): 1. the sphere of Infinite Space (ākāsānañcāyatana) 2. the sphere of Infinite Consciousness (viññāṇañcāyatana) 3. the sphere of Nothingness (ākiñcaññāyatana) 4. the sphere of Neither - Perception nor Non - Perception (nevasaññānāsaññāyatana).

          - One Āhāre Patikkulasañña (loathsomeness of food).

- One catu-dhātu-vavaṭṭhāna (meditation on the four physical elements/ paṭhavī, āpo, tejo, vāyo ) with no thought of personal distinction. The body is merely a synthesis of physical elements, without entity.

          Each of these subjects will reap different results, and can serve as the base for developing concentration to the depth necessary for attaining the nibbānic state.

          There are two types of samādhi: Rūpasamādhi and Arūpasamādhi. In Rūpasamādhi it is seen that there are five jhāna-factors namely; Vitakka, Vicāra, Pīti, Sukha and Ekaggatā. When there is the presence of the five jhāna-factors, the paṭhama-jhāna is maintained. When there is the presence of Pīti, Sukha and Ekaggatā, the dutiya-jhāna is maintained. When there is the presence of Sukha and Ekaggatā, the tatiya-jhāna is maintained. When there is the presence of Upekkhā and Ekaggatā, the catuttha-jhāna is maintained.[5] This is according to the fourfold reckoning of jhāna; however he is developing fivefold jhāna by this way: the second in the fourfold reckoning becomes the second and third in the fivefold reckoning by being divided into two. And those which are the third and fourth in the former reckoning become the fourth and fifth in this reckoning. The first remains the first in each case.[6]





                     Fourfold jhāna                                      Fivefold jhāna

 


  1.       Vitakka, Vicāra,  Pīti,                            Vitakka, Vicāra,  Pīti, 

                Sukha, Ekaggatā                                    Sukha, Ekaggatā

 

  2.       Pīti, Sukha, Ekaggatā                    Vicāra,  Pīti, Sukha, Ekaggatā

 

  3.       Sukha  and  Ekaggatā                            Pīti, Sukha, Ekaggatā

 

  4.      Upekkhā and Ekaggatā                           Sukha  and  Ekaggatā

 

  5.                                                                   Upekkhā and Ekaggatā

                                                                                            

Upekkhā and Ekaggatā in Rūpa-jhāna are also available in Arūpa-jhāna.[7]

          One realizes and then removes the five nīvaraṇa (hindrances), namely., (i) kāmachanda (lustful desires) (ii) vyāpāda (ill-will) (iii) thīna-middha (torpor) (iv) uddhacca-kukkucca (restlessness and worry) (v) vicikicchā (sceptical doubts) by the five jhāna factors, it is the beginning of samādhi, which will further develop till it attains one-pointedness of mind.

          Each jhāna-factor will remove each hindrance by this way:

 


    Five jhāna-    Vitakka     Vicāra            Pīti               Sukha     Ekaggatā

 

        factors

 

          Five         thīna-        

    hindrances   middha                        vyāpāda       uddhacca-     kāmachanda

 

                                         vicikicchā                          kukkucca        

 


          The results ultimately in Ekaggatā when practice the mental cultivation are known as samādhi-bhāvanā (concentrative meditations). This meditation, when developed and expanded, leads to: (a) Happiness here and now (diṭṭhadhamma-sukha), (b) Gaining knowledge and vision (ñāṇa-dassana-paṭilābha), (c) Mindfulness and clear awareness (sati-sampajañña) and (d) The destruction of the corruptions (āsavānaṃ khaya).[8]

           The teachings of Lord Buddha, which have been preached for training in higher mentality, are called Adhicittasikkhā. The Buddha indeed teaches how to develop concentration for one who understands things as they really are. From that point of view, concentration provides the foundation for wisdom (paññā).

          * To opine the benefits of developing concentration, the Blessed One has described the five kinds of mundane direct-knowledge (abhiññā).[9] They are named (i) the kinds of Supernormal Powers (Iddhi-vidhā) (ii) the knowledge of the Divine Ear Element (Dibba-sota) (iii) the knowledge of Penetration of the Minds of others (Ceto-pariya-ñāṇa) (iv) the knowledge of Recollection of Past Life (Pubbe-nivāsānussati-ñaṇa) (v) the knowledge of the Passing away and Reappearance of Beings (Cutūpapāta- ñaṇa). And one supermundane power is attainable through penetrating insight, i.e., (vi) the knowledge of the Destruction of defiling fetters (Āsavakkhaya-ñaṇa).

In brief, purification from the defilement of misconduct is shown by       sīla; purification from the defilement of craving, by samādhi; and purification from the defilement of false views, by paññā.[10]

 

 

 

 

 

 

 

 

 

 

 

 

 

Preliminary jhānas

 


Paṭhama jhāna (first jhāna)

 Dutiya jhāna (second jhāna)

                  Tatiya jhāna (third jhāna)

  Catuttha jhāna (fourth jhāna)

 

 

 

 

 


          Higher jhāna                                                  Higher paññā

 


      Ākāsānañcāyatana               Cintāmaya paññā                    Iddhi-vidha

(sphere of Infinite space)          (knowledge based         (supernormal power)

                                                      on thought)                      

                                                                                                   Dibba-sota

                                                Sutamaya paññā                         (divine ear

                                                (knowledge based                        element)

        Viññāṇañcāyatana                 on learning                   

       (sphere of Infinite                  and hearing)                 Ceto-pariya ñāṇa

          consciousness)                                                            (penetration

                                              Bhāvanāmaya paññā                    of minds)

                                             (knowledge based on                       

                                               mental development        Pubbe-nivāsānussati                                                          meditation)                                   ñāṇa                                                                                                            (recollection

        Ākiñcaññāyatana                                                             of past life)

 (sphere of Nothingness)                                                   

                                                                                 

                                                                                         Cutūpapāta ñāṇa

                                                                                           (passing-away

                                                                                        and reappearance)

Nevasaññānāsaññāyatana                                                             

     sphere of Neither 

Perception nor Non Perception)                                                   

 

 

 

 


   Saññāvedayitanirodha                                    Āsavakkhaya ñāṇa

 (cessation of perception                          (knowledge of the destruction

            and feeling)                                            of defiling fetters)

 

 

 


      Cetovimutti                                                               Paññāvimutti,

 (freedom of thought)                                                   Paññāya vimutti

                                                                             (freedom through insight)

 

 

                                          A Peace Life/ Nibbāna



     [1] (Somaiya center in Mumbai, India , 3-5 Sep, 2010)

     [2] Vism. III ., 2

     [3] M. I., No 10

     [4] Vism. III., 60

     [5] Ibid., 21

     [6] Ibid., 202

     [7] M. I ., No 19

     [8] D. Sangiti sutta., p. 215

     [9] D. I., 77

     [10] Vism. I ., 13

Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
26/03/2024(Xem: 200)
Victorian United Nations Day of Vesak at Melbourne Town Hall, Saturday, May 11 2024
14/10/2023(Xem: 2410)
Our immense pleasure is to present to you this remarkable conference book – Buddhism: A Historical and Practical Vision. Inside these pages lies a stunning tapestry of wisdom created by the joint dedication and hard work of young Vietnamese Buddhist monks and nuns scholars who have explored the legacy of Buddhism in depth. From exploring the compatibility and integration of Mahāyāna Buddhism’s teachings with realistic political theory on leadership and the introduction Buddhist philosophy and the establishment and significance of Buddhist universities in the United States, each paper stands as a testament to the vibrant diversity and enduring relevance of Buddhist thought. Among the thought-provoking papers, you will discover insightful investigations into the practical theory of impermanence as a means to enhance one’s own living experience. Additionally, a critical interpretation of Nibbāna from Dr. Ambedkar’s perspective in the Indian Engaged Buddhist Movement sheds light
25/07/2023(Xem: 2782)
Dealing with the chosen work, I observe that a puggala has been present in the world because of dependent origination (paṭiccasamuppāda) or continuity of change (santāna). The five masses of elements (pañcakkhandhā), which constitute the puggala and the world around him, are without any substance (anattā), impermanent (anicca) and they are really causes of grief (dukkha)...
30/03/2023(Xem: 2877)
War - we all know this word. There were too many battles in this world since we were the nomads, wandering over sea and land up to the time when the acquisition of material goods increased over time and possession became more powerful in their desire to master and dominate the world. In family and society, from the young to the dignitary, none of them want to give up possession but always to get more. The more assets, the greater desire. The more one tries to get, the stronger greed and selfishness fortifies.
15/06/2022(Xem: 3816)
The story of the murder of a law ex-student named Raskolnikov is told in Dostoevsky’s “Crime and Punishment”. After suppressing his crime for several days in tremendous agony and terrible suffering in his conscience, Raskolnikov resolved to confess his wrongdoing to his companion, Sonia. In his confession, Raskolnikov reveals some motives for his crime, but he does not explain exactly why the elderly woman ought to be murdered. The tale then presents a mystery, a crime, as a result of Raskolnikov’s predestination. The purpose of this article is to prove that the motive of Raskolnikov’s crime is not his destiny, but rooted in his mind.
07/08/2021(Xem: 9879)
The Eight Precepts with Right Livelihood as the Eighth (Ājīvatthamaka Sīla) Dhamma Teachers Certificate EN074 -__ Feb2010 5 8 Precepts Diacritials Requirements and Ceremonies for the Five Precepts (Panca Sila), The Eight Precepts with Right Livelihood as the Eighth (Ajivatthamaka Sila), Dhamma Teachers Certificate, issued by the Buddhist Group of Kendal (Theravada) and Ketumati Buddhist Vihara at Wesak 2006). Updated February 2010
07/08/2021(Xem: 7428)
Venerable Rewata Dhamma born in Myanmar [Burma], was head of the Birmingham Buddhist Vihara until his death in 2004. His book Maha Paritta: The Discourses of the Great Protection (With the Threefold Refuges, Precepts, Salutations to the Triple Gem, Dependent Origination and Metta Bhavana), gives the formula in Pali and English for requesting Ajivatthamaka Sila (The Eight Precepts with Right Livelihood as the Eighth). (pages 9-12) Venerable Balangoda Ananda Maitreya Mahanayaka Thera Abhidhaja Maharatthaguru Agga Maha Pandita (1896-1998) Venerable Balangoda Ananda Maitreya, born in Sri Lanka, attended the Sixth Buddhist Council held in Myanmar [Burma] (1954-56). In 1956, during the third session of the Council, he served as Chairman of the Convocation for a few weeks. The Council was convened by the Myanmar [Burmese] government to prepare an authorized re-edit and reprint of the entire Tipitaka (the Pali Canon) and its commentaries. Venerable Ananda Maitreya was appointed the Sri
07/08/2021(Xem: 9391)
The BEP Buddhist Embroidery Project was started by attendees of the London Buddhist Vihara (Monastery) in 1994. The BEP decided to teach embroidery to people who had not learnt it in childhood. The late Venerable Apparakke Jinaratana, a Theravada Buddhist Bhikkhu (monk), who lived in a cave in Sri Lanka, near a very poor village, was using very old newspapers (supplied by villagers) as tablecloths. The BEP decided to embroider tablecloths, wall hangings and sitting cloths for his use. Although items are given to one monk, they actually belong to the whole of the Bhikkhu Sangha [Order of Buddhist Monks] according to the Vinaya (Buddhist Monastic Discipline). In Asian villages, washing is done in streams and waterfalls, and hung to dry in the hot sun, so items do not last as long as they do in the west.
30/07/2021(Xem: 5602)
Introducing Buddhism by Venerable Dr Balangoda Ananda Maitreya Mahanayaka Thera Abhidhaja Maharatthaguru Aggamaha Pandita DLitt DLitt (1896-1998) and Jacquetta Gomes Bodhicarini Upasika Jayasili. Introducing Buddhism was originally published by The Buddhist Society London in 1988, to accompany The Buddhist Society’s Introducing Buddhism Course, on which Jacquetta Gomes was one of the teachers. Introducing Buddhism has subsequently been published by Buddhist organisations in England, Sri Lanka, Malaysia, Taiwan, and the USA. Introducing Buddhism is available on several websites including Access to Insight, CBE Chinese Buddhist Encyclopedia and Google Books. Introducing Buddhism was launched by the BCC Buddhist Cultural Centre in Sri Lanka with 24 other books under the patronage of Venerable Dr K. Sri Dhammananda Chief Sangha Nayaka of Malaysia and Singapore, in December 1997.
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Senior Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com ; http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com , tvquangduc@bigpond.com
VISITOR
110,220,567