August 2009 Newsletter

Meditation Newsletter

from vipassana.com

August 2009

"Happy is the birth of Buddhas,

Happy is the Dhamma’s teaching,

Happy is the Sangha’s harmony,

Of those in harmony, happy is their striving."

Dhammapada 194

Autumn course beginning soon

Our next online meditation course begins on September 12th, 2009.

Since 1997 we've been offering online meditation courses and they have proven helpful to meditators in many countries around the world. The course serves as a practical introduction to samatha (tranquillity or serenity) and vipassana (insight) techniques from the Theravada tradition of Buddhism. Intended primarily for beginners, the 90 day course is also suitable for experienced meditators who wish to explore different aspects of the tradition. The emphasis is on building a sustainable and balanced meditation practice that is compatible with lay life.

The course takes place on our special website that offers daily material for each of the 90 days, interaction between participants and support from the tutor. Participants also have access to an audio supplement containing guided meditations and chants to support the online material. Our course is led by Andrew Quernmore, an experienced meditation teacher based in England. Andrew wrote our first course and he has led each course since then.

Application details and further information is available here:

http://www.vipassana.com/course/

We usually begin courses in January, May and September each year.

Parisa

Our Parisa support and encouragement programme is for former course participants; if you have taken one or more of our online courses you are eligible to subscribe. We provide themed teachings each month, year round, and access to our latest course.

http://www.vipassana.com/parisa/

Sati Haus retreats, Germany

Sati Haus, located in the heart of the Lüneburg Heath, about an hour away from Hamburg, is a new meditation centre offering long weekend retreats on a regular basis. The retreats offer a balanced approach to the practice of Buddhist meditation as found in the Theravada tradition.

September 4th - 6th .... Teacher: Andrew Quernmore (from Vipassana Fellowship, UK)

September 25th - 27th .... Teacher: Ajahn Vimalo (from Amaravati Buddhist Monastery, UK)

November 6th - 8th .... Teacher: Andrew Quernmore

Further details, and booking information, are available at http://www.sati-haus.com

Eight Marvellous and Wonderful Truths

from the Mahavastu

by Bhikkhu Khantipalo

(part one of two)

First Marvellous and Wonderful Truth

“Friends, I do not see, whether I survey the past or present, any master arisen in the world who has so wrought for the welfare of the multitude like this Exalted One, Arhan and Perfect Buddha. For the beautifully proclaimed Dharma and Discipline of the Tathagata, Arhan and Samyak Sambuddha bears on this present life and is independent of time. It welcomes and it guides and is for the inward comprehension of those who are wise. For this well-proclaimed Dharma and Discipline means the crushing of pride, the suppression of longing, the destruction of clinging, the breaking-up of sensorial states, the end of craving, passionlessness, cessation and Nirvana. Again, friends, I say that I do not see, whether I survey the past or present, any teacher of such a Dharma and Discipline arisen in the world other than this Exalted One, Arhan and Perfect Buddha.”

How is that Lord Buddha has so wrought for the welfare of the multitude? Seeing beings adrift upon the ocean of samsara, has he not out of compassion shown the advantages of moral conduct, the fruits of generosity, the results of actions good or ill, the way to develop the mind and to remove the hindrances, the further reaches of the way wherein the nature of the world is seen in clarity and the highest benefit—the ending of dukkha with ultimate perfection experienced? After the Enlightenment, he determined to teach because great compassion was born after seeing the wretched conditions of beings subject all to birth-and-death. For forty-five years out of compassion for beings he travelled about teaching anyone who wished to learn. The Teacher, having compassion for us, left us his greatest gift, the Jewel of the Dhamma.

Every day thousands, millions recite the ancient description of this fine Dhamma Jewel. In Pali, this runs: Svakkhato Bhagavata Dhammo, sanditthiko akaliko, ehipassiko, opanayiko, paccattam veditabbo viññuhiti — ’The Dhamma of the Exalted One is beautifully proclaimed, bears on this present life and is independent of time. It welcomes and it guides and is for the inward comprehension of those who are wise.’

Well or beautifully proclaimed means that the Dhamma is not a patchwork system but has an underlying unity. It is Dhamma (from dhri = to uphold), being that law which supports or upholds and governs both physical and psychological phenomena. It has a bearing on this present life and one should not think of waiting to see its results after death or in another life. “Whether Tathagatas arise or whether they do not arise—this being, that becomes; by the arising of this, that arises; this not being, that becomes not; from the cessation of this, that ceases”—so is the Dhamma independent of time. It did not begin at any particular time and while the forces of conditionality act and react it will continue to be true. Was there ever another religious teaching in which one was invited by the founder to “come-and-see”? Not to come-and-believe which is the usual cry, but to come and judge from what one learns. This is what Buddhadhamma offers. Only a teacher who is quite fearless, having nothing to hide, can offer a Dhamma which is ehipassiko. It guides one forward step by step. These steps along the Path are also described in great detail and clarity by the Perfect Buddha who has himself already travelled along that way. We are not expected to vault or leap along the Path for its steps are well-graded. We are told elsewhere that just as the great ocean shelves out gently, gradually deepening, so does Dhamma-practice gradually deepen to Dhamma-realization. Naturally enough this is for the inward comprehension of those who are wise.

In many places we are told that the Dhamma taught by Lord Buddha is not just a system of philosophy beaten out and devised by him and thus must not be treated as being merely such. No one does justice to Lord Buddha who merely studies Buddhism (or only interests himself in the Pali language) in the same way as one may study algebra or zoology. No Buddhist ’philosophy’ exists only to be studied; for whatever is found in all the voluminous pages of the various Collections and in the even greater piles of Commentaries, all this is meant to illumine the way that is to be trodden. Just as Lord Buddha practised what he taught (yatha vadi tatha kari), so should we as students of the way do likewise. To make this possible, the Teaching is divided into two. Firstly, indispensable for realization of Dhamma, is Discipline (Vinaya) which includes all the various groups of moral precepts and steps of training. These, when practised in our everyday lives, give rise to excellent conduct (carana). Secondly is learning and practice of Dhamma which in due time ripens to the fruit of wisdom (vidya).

Not only the Perfect Buddha should be described as Vidyacarana (possessed of wisdom and conduct), so too we, his followers, should endeavour that this description becomes true of us.

Those who are wise practise this Dhamma so that it comes to be clearly seen and attained to by them. Apart from blind faith, apart from books, apart from lectures and discussions, apart from intellectual considerations, this Dhamma comes to shine in the hearts of those who have made it their own. It shines there always, quite independently of all accidents of place and circumstance. And in the face of this light, Mara and his daughters and armies have been put to precipitate flight. Precisely what this Dhamma-realization means, for one who has experienced it, is given in the third part of this truth where is listed the end of pride, longing, clinging, craving and the breaking up of the dominance of sensorial states, while passionlessness, cessation and Nirvana are the positive side to this supreme experience.

Surely this is enough to make one feel glad, thrilled, elated, joyful and pleased; but a further truth is to come …

Second Marvellous and Wonderful Truth

“Again (friends), the Exalted One (Arhan and Perfect Buddha) has in truth well pointed out: ’this is skilful’; and well pointed out: ’that is unskilful’; that ’this is with obstruction and that without obstruction’; that ’this should be followed and that should not be followed’; that ’this is base and that exalted’; that ’this pertains to brightness and that to darkness’—this pair of opposites has also been pointed out. And a master of such a character, (friends), who discloses knowledge thus of these pairs of opposites, namely: the skilful-unskilful, obstructing-unobstructing, the followable and not-followable, the base and exalted, the bright and the dark, (I do not see arisen in the world whether I survey the past or present, other than this Exalted One, Arhan and Perfect Buddha).”

Very exactly has the Great Teacher outlined the profitable way to go. Very carefully has he guarded his followers against all the dangers that could easily arise for them should they stray off the Path. Here, however, he differs from other religious teachers for they have delimited their religious doctrines by saying, “You must believe this thing or that and believe in this way—to believe otherwise is to be heretical and damnable.” Not so Lord Buddha, who was not concerned with enforcing mere beliefs, tangles of views, or the endless wilderness of religious dogmas upon others, but who was very much concerned with which spiritual path of practice people set their feet to. He therefore instructs, not in terms of beliefs but having regard for what is profitable, what is skilful, for that which leads to growth among the ’celestial hosts’ of noble qualities in man—that is Dhamma.

To do this, he frequently contrasted the effects of practising in one way with that of practising the opposite. That is, by presenting the contrast in pairs of opposite factors, he outlined clearly what is the true Path. One factor of a pair would lead, if practised, to the increase of the interior ’titan hosts’ and thus should be carefully avoided. It is for this reason that Buddhist terminology speaks of ’unskilful’ (akusala) rather than the vague and unmeaning ’bad.’ The reverse applies to the opposite factor which since it increases what is Dhamma, is spoken of as ’skilful’ (kusala) and not as merely ’good.’

Very definitely, certain actions if practised are said to act as obstructions to one’s progress on the Path. They are, literally, ’that-which-is-to-be-avoided.’ In spite of the very clear directions of Lord Buddha on this point, at least one disciple is known to us by name (Arittha, formerly of the vulture-killers; see MN No. 22) who somehow persuaded himself that, “There are things called ’obstructions’ by the Exalted One. As I understand His teaching, these things are not necessarily obstructive to one who pursues them.” As this disciple was bhikkhu and therefore, while he retained his robes, bound to uphold the celibate life, the Commentary tells us that in this instance the danger which he considered not dangerous, or the obstruction not obstructive, was the indulgence by a bhikkhu in sexual intercourse. This is but one example and many more might be found that are more or less serious. One that comes to mind is the person who eagerly takes up the practice of meditation while continuing to indulge in unrestrained and even unskilful conduct. One who regards obstructions declared to be such by Lord Buddha as not really obstructive is placing himself in a very dangerous position where whatever he attempts of the training will be sure to go wrong, sometimes disastrously wrong.

That which is without obstruction implies at least that it does not lead to the diminution of Dhamma in one’s heart and may increase it. This very much depends on the state of mind which underlies certain actions. Thus, a Buddhist on a Holy Day goes and respects a stupa (relic-mound), builds miniature stupas of sand within the temple grounds, circumambulates a holy place, perhaps turning the prayer-wheels there, burns incense and makes prostrations, lights candles or lays flowers on a shrine. Does he do these things because they are a tradition or just out of habit? If so, then his actions will certainly be without obstruction though not adding much to his practice of Dhamma. Or does he perform such acts full of veneration and with a mind one-pointedly fixed upon those who have seen Enlightenment? If so, then he does indeed honour their memory because he sincerely and devotedly increases the power of Dhamma in his own heart.

Much the same might be said of the next pair of opposites. There are whole discourses where Lord Buddha pointed out what should be followed and what should not be followed (see for instance, MN No. 8). Similarly, the Vinaya (Rules of Conduct for bhikkhus and bhikkhunis) basically consists of stating what should not be done and indicating what is the proper course of conduct in any given situation. For lay-people there is a striking case of this in the Five Precepts which should not be broken, while their positive counterparts, the Five Ennobling Virtues (loving-kindness, right livelihood, contentment, truthfulness and heedfulness), most certainly should be followed.

Again, that which is accounted ’base’ is whatever drags one’s character down in the swamps of greed, into the fires of hatred, or amidst the mists of delusion. Conversely, the ’exalted’ raises one beyond the sway of these unskilful passions and gives rise to an increased ability to practise and a greater understanding of Dhamma.

What is it that permits one to understand more? This is an action which is bright and which, far from obscuring intelligent practice, actually promotes it. The reverse of this is darkness which hems one in and leads one nowhere except to greater confusion and misery.

And we, if we are followers of Lord Buddha, have such a Teacher who tirelessly pointed out these pairs of opposites and ever exhorted us to choose the skilful, the unobstructing, and so on. Should we not rejoice in this truth as did those celestials in ancient times and feel in our hearts glad, thrilled, exalted, joyful and pleased? But listen to the words of Sakra as he continues…

Third Marvellous and Wonderful Truth

“And friends, the Exalted One, Arhan and Perfect Buddha has won students who are entered into the Way, and Arhans who abide in immovable states. The Exalted One, Arhan and Perfect Buddha sends them away, and makes his home in the forests, which are remote, isolated, away from the habitations of men, abodes unknown to men, and most fitting for seclusion. There he dwells by himself aloof from the crowd, all alone, giving himself to concentration. A master so intent on concentration, friends, I do not see arisen in the world, whether I survey the past, or present other than this Exalted One, Arhan and Perfect Buddha.”

One of the blemishes of a religion mentioned in the Suttas is that when it is proclaimed by a teacher, none (or few) listen to the doctrine. Or if they do listen, they do not practise; or practising that teaching, due to its inherent defects few or none come to realize it. Hence it is significant that it is proclaimed here—the Perfect Buddha has won disciples, moreover that they are not only students who are entered into the Way (srotapanna, sakridagamin, anagamin) but also the Consummate Ones, Arhans who abide in immovable states. To have the assurance that there are those ’who abide in immovable states,’ so different from our frail, transitory and flickering minds, is a good reason indeed for the arising of profound joy.

At this point, our text relates something which at first looks rather strange. It says that Lord Buddha, sends them (the Arahans) away. It is possible that this is an allusion to the time when Lord Buddha sent forth the sixty Arhans to spread the Dhamma saying: “Go, O bhikkhus, and wander forth for the gain of the many, for the welfare of the many, in compassion for the world, for the good, for the gain, for the welfare of celestials and men. Proclaim, O bhikkhus, the glorious Dhamma, preach a life of holiness, perfect and pure”.

However, it is not so much his life of teaching which is emphasized when we are told that the Perfect Buddha…makes his home in the forests which are remote…and most fitting for seclusion, but rather the early period after the Enlightenment when quite often Lord Buddha dwelt alone. There is a good picture of this earliest life in the Sangha to be found in the Rhinoceros Sutta (Suttanipata). The picture painted is of the outdoor life with bhikkhus living individually or in small groups in bamboo groves, sacred woods outside villages and towns or in the depths of the great forest which then covered so much of the Ganges valley.

Sometimes Lord Buddha lived in this way even after he had been presented with ’parks’ for the residence of the Sangha; but at other times both he and they wandered, unattached and with few needs from place to place discussing the Dhamma with all those who were interested.

Aloof from the crowd he certainly was, even when dwelling near cities or visiting the courts of kings. He was aloof from the passions which throng the worldly man’s mind and yet he was the Greatly Compassionate One. In purity and wisdom aloof, in compassion ever willing to help with Dhamma those who wished for help.

Whether in populous or isolated places, the Buddha’s mind remained quite naturally intent on concentration. Who could be other than glad, thrilled, elated, joyful and pleased at the marvel of the great Teacher aloof from the crowd and the wonder of the perfected disciples, who abide in immovable states. Another cause for marvel and wonder follows…

Fourth Marvellous and Wonderful Truth

“Again, friends, the Exalted One, Arhan and Perfect Buddha gets choice solid and soft food of proper and exquisite flavour, and he makes his meals thereof. But he eats without indulgence and wantonness, being aware of the peril in pleasures of sense, knowing the way of escape, and being free of intoxication. A master, friends, who eats his food so free from self-indulgence, I do not see arisen in the world, whether I survey the past or present, other than this Exalted One, Arhan and Perfect Buddha.”

Just in case any of the celestials were beginning to let their attention stray, Sakra who is obviously well-versed in the arts of teaching, introduces here a subject which may well be as much discussed in the realms of the Thirty-three as it is on earth. At the word ’food’ any minds which may have wandered from Sakra’s truths will surely have returned, for it is said to have been of ’exquisite flavour’ a subject on which those celestials would doubtless have been experts. If it were not possible to account for the introduction of this truth in this way then it might seem that after the lofty heights of the fourth truth, Sakra strangely descends to a very mundane matter. But this is not so. He is intent on showing the celestials that Lord Buddha’s transcendent attainments have very plain and practical consequences which all could see for themselves.

Religious history could furnish us with some interesting examples of ’teachers’ whose mighty attainments have been shown to be rather forced, if not altogether a pretence, in some trying or quite ordinary situation in which they exhibited signs of greed or hatred or fell into confusion. Further, we might learn how such inflated ’teachers’ had excused their still uncontrolled passions—perhaps they were just ’testing the faith of their disciples,’ or posing that sages, such as they, dwelt on such mysterious, nay, incomprehensible planes, that their actions could not be equated with those of ordinary men. Their anger was, of course, always ’righteous.’

In contrast to this sort of hypocrisy, the example of the Perfect Buddha generated the utmost devotion in those who knew him intimately as well as in those who chanced to meet him. Even with choice solid and soft food of proper and exquisite flavour there could be no relapse into a state where greed would arise and likewise no possibility of dislike aroused when food was insufficient, coarse or unpleasing to the tongue. One who is a Samyak Sambuddha has no roots of unskill (akusala-mula) remaining—and one who has them is no Buddha.

Sakra wishes to drive home his point and he repeats that the Exalted One eats without indulgence and wantonness. Now this is extraordinary for there is not an ordinary man or woman in the world who does not have his or her favourite foods and who is not willing to spend time and money upon obtaining them. Whether they are often able to indulge their appetites depends on whether their merit is such that it permits them to do so. Even though the Exalted One’s food was sometimes (but not always) of exquisite flavour and he therefore had the chance to please the tongue, still no pleasure cravings were born of tongue-contact. He was aware, unlike the majority of men, of the peril in pleasures of sense and again unlike them took food as a sick man takes medicine—that his body might be preserved for use as an instrument of Dhamma.

The subject of ’food’ has a very profound and extensive significance in Buddhadhamma. In this context, however, the other types of ’food’ (ahara)—contact-food, the food of volitional thought and consciousness-food—are not mentioned. All foods whether nourishing the body or the mental functions are really ingestions of certain aspects of the world. They are appropriations, the making ’mine’ of what in no wise belongs to me. Appetites physical and mental sustain the illusion of the self; they stimulate an intoxication, making an ’I’ where no ’I’ exists and creating the delusion of ’mine’ where nothing can possibly ’belong to me.’

From these perils and intoxications, however, the Perfect Buddha knows the way of escape—which is mindfulness (smrti, sati) and the recollections connected with it; besides he is one who eats his food free from self-indulgence. When the perfect knowledge (ajña, añña) dawns that in fact there is no self in what is normally taken to be one, how then can there be indulgence of a self? With this great truth Sakra and the celestials rejoiced, and surely we would be abject beings not to feel with them glad, thrilled, elated, joyful and pleased.

(concludes next month)

Source: Wheel No.93 (Excerpt); BPS, Kandy, Sri Lanka.

For Free Distribution

The Vipassana Fellowship Newsletter is published about 10 times each year and is sent only on request and to previous participants of our courses. Vipassana Fellowship is an organisation dedicated to the dissemination of accurate and useful information on Buddhist meditation practices as found in the Theravada tradition. Our next mailing will be in September. Our site can be accessed via the vipassana.com and vipassana.org domains.