January 17, 2010
Buddhist Devotional Practice as Preliminary Samadhi
Trusting Faith, Pure Faith, and Clear Faith
As I discussed previously, there are three levels of faith. Note we are talking three levels; not the kinds. Each has its own goal of overcoming a far opposite; but each also has a near enemy.
The first level is trust. It serves the function of overcoming uncertainty; the natural hesitancy or reluctance driven by cynicism, mistrust, and suspicious doubts. The near enemy of trust is gullibility. The antidote for gullibility is to maintain a clear seeking mind; which includes intellectual curiosity and healthy skepticism. If someone asks us to surrender those qualities; then suspicion or even distrust are justified. Also, all too often, trust can morph into intellectual laziness. Finally, our object of trust should be Dharma; the Buddha Wisdom, not a person.
The second level is pure faith. This comes about because we begin to see results; our lives start to become unbound from cycles of grief; we begin to feel spiritually purified. At that point, it is only natural to develop a sense of loyalty. This is good, in that it helps one persist when obstacles inevitably arise. However, there is danger lurking. The near enemies of of pure faith are fanaticism and bigotry. These emotions can motivate actions that are unwholesome and counter to the purpose of Buddhism.
Finally, the third level is Faith with Clarity; or Clear Faith. This is the complete resolution of doubt. In the beginning, we are are advised to substitute trust for discernment. However, to reach faith with clarity, critical thinking is needed. For that to work, we must cultivate non-attachment and discernment. Even here, there dwells a near enemy -- that of arrogance, or thinking we have attained what we have not. Resolving doubt does not always mean 100% certainty. Clear Faith can mean reserving judgment and living with some level of brutally honest ambiguous agnosticism. In other words; to know what we do not and, perhaps, can not, know, at least for now.
Posted by rbeck at July 31, 2009 06:04 AM
Updated
Three levels of Faith
Most of us have heard the "poisoned arrow" parable from the Culamalunkya Sutta:
poisoned arrow, and his friends and relatives bring him a
physician. Suppose the man then says to the physician, "I will not
allow you to remove this arrow until I have learned who shot me: the age,
the occupation, the birthplace, and the motivation of the person who wounded
me. I will not allow you to remove this arrow until I have learned the kind of bow
with which I was shot, the type of bowstring used, the type of arrow, what sort of
feather was used on the arrow, and with what kind of material the point of the
arrow was made." That man would die before having learned all this. In
exactly the same way, anyone who should say, 'I will not follow
the teaching of the Buddha until the Buddha has explained all the
multiform truths of the world' - that person would die
before the Buddha had explained all this."
I think Nichiren stressed trust because distrust, suspicious doubt, and cynicism tend to disable us before we even start, or cause us to quit at the first bump in the road. Who has time to sort out all the competing claims? So people tend to put their trust is something, to anchor themselves. However, Nichiren Shonin said people were trusting the wrong things; like an all knowing Sensei, government authorities, or secret transmissions. He concluded that the Lotus Sutra was the best place to anchor one's practice; the best source to trust. Moreover, he evidently thought Chapters two and sixteen provided the keys. I think one can do worse.
Whereas suspicion, mistrust, and cynicism are far enemies of trust; there is also the near enemy of gullibility. I do not know the Buddhist words for gullible, sucker, or con-man. However, in the Kalama Sutta, the Buddha clearly warned about blind faith. Prasada or shinjin is a deeper level of faith. Pramoda or Fortune 歡喜 {huanxi / kanki}, Spiritual Purity, 清浄 {qingjing / shojo}, and Joyful Faith 信樂 {xinle / shingyo} pretty much connote the same thing. It is a level of faith and conviction where we pour our heart and soul into it. This can be a good thing, but is Fraught with Peril, like a double edged sword. Whenever I hear about 'pure faith' it triggers my BS meter. Too often, this can and does lead to intolerance and bigotry. There is some thinking that expecting any kind of evidence or proof somehow equals doubt, suspicion, mistrust, or disloyalty. The SGI says members should not ask for financial disclosure; because this implies mistrust of the leaders. "Who is right" has trumped "what is right."
Originally posted by rbeck at July 22, 2009 08:13 PM
Updated:
January 07, 2010
Four Cultivations of Samadhi / Concentration
Method of Cultivation: The Four Fine Material Absorptions; cattaro rupa-jhana / catur rupa-dhyana; 四種禪 {sė chandėng / shi zenjo} or 四種靜慮 {si zhong ding lu / shi shu joryo}. Attainment: Blissful Abiding in the Here and Now; dittha-dhamma-sukha-vihara / drishta-dharma-sukha-viharata 現法樂住 {xianfa lezhu / genpo rakuji}.
Method of Cultivation: A meditative practice in which one concentrates on the 'perception of light;' the Sutta seems to indicate that an adept at this demonstrates a radiance that transcends night and day [光背 (?)]. Attainment: Knowledge & Vision of Reality As-it-is; Yathabhuta-nana-dassana / yathabhuta-jnana-darshana 如實知見 {rushi zhijian / jojitsu chiken}.
Method of Cultivation: The Four Frameworks of Mindfulness; cattaro satipaṭṭhana / catur smrti-upasthana 四念処 {si nanchu / shi-nenjo}, {si nanchu / shi nensho}, or 四念住 {si nanzhu / shi-nenju}. Attainment: Mindfulness with Complete Discerning Alertness; Sati-sampajanna / smrti-samprajanya 正念慧 {zheng nianhul / sho nen'e}.
Method of Cultivation: Observation of the rising and falling of each of one's Five [Clinging] Aggregates; pancha khanda / skandha 五陰 {wu yin /go on}. [(?) Vipassana / vipashyana 毘缽舍那 {pi-bo-she-na / bi-pa-sha-na}, or 觀 {guan / kan} (?)]. Attainment: Destruction of Inflows & Outflows; Asava-khaya / Ashrava-kshaya 漏盡 [盡] {lu jin /rojin}.
The first cultivation described by the Buddha leads to "a blissful abiding in the here and now." The Buddhist term for this is Diṭṭha-dhamma-sukha-vihara / drishta-dharma-sukha-viharata 現法樂住 {xianfa lezhu / genpo rakuji}. The method of cultivation for this is the Fine Material or Form Absorption Meditations; Rupajhana / rupa-dhyana; the first four levels of the Calm Abiding Meditations; Samatha / Shamatha 止 {zhi / chih / shi}, also known as Proper Absorption; Samma jhana / samyag dhyana 正禪 {zhengchan shozen}.
The second leads to the of knowledge & vision of reality as it is; Yathabhuta-nana-dassana / yathabhuta-jnana-darshana 如實知見 {rushi zhijian / jojitsu chiken}. The Buddha then goes on to describe a meditative practice in which one concentrates on the 'perception of light;' and seems to indicate that an adept at this demonstrates a radiance that transcends night and day. I am guessing, from the context, he was talking about the higher, deeper, or more abstract levels of the Calm Abiding Meditations, the Immaterial or Formless Absorptions; Arupa-jhana / dhyana, also known as the Samappatis 三摩拔提 {sanmobati / sanmabadai} or 受 {shou / ju}. I could easily be mistaken.
The third leads to Mindfulness with complete and correct discerning awareness {alertness, attentiveness}; Sati-sampajanna / smrti-samprajanya 正念慧 {zheng nianhul / sho nen'e}. The method that leads to this is the Four Frameworks of Mindfulness; Cattaro satipaṭṭhana / catur smrti-upasthana
The fourth leads to a cessation of inflows-outflows. As for method, the Buddha appears to have described a form of Insight Meditation; Vipassana / vipashyana 毘缽舍那 {pi-bo-she-na / bi-pa-sha-na}, or 觀 {guan / kan}: in which one observes the rising and falling of each of the Five [Clinging] Aggregates/ Pancha khanda / skandha 五陰 {wu yin /go on}. I am doing more research on this, and help is even more than welcome than usual.
The first two cultivations seem to fall into the category of what I am calling Absorption Concentration; a highly focused, one pointed, or concentrated meditation in which one looks at and becomes engrossed in observing 'a single tree,' rather than 'the forest.' This includes meditations with and without form. The last two cultivations correspond to what I am calling Mindful Concentration. This is a more spacious and supple awareness that is alert, but not distracted; so one is able to see both 'the forest' and each individual tree.
As always, the views expressed here are only my own takes; to which I consciously cultivate non-attachment. I am especially tentative and receptive to correction in this entry. I suspect that this one shall be updated more than once.
January 06, 2010
Dangers of Access Samadhi
This was discussed elsewhere. Here is my tentative take; to which I am not attached: For normal, healthy people, the only danger is that one might not get everything out of it one can; one can get sidetracked, or waste time.
In general, most schools of Buddhism recognize these levels of concentration. These are preliminary or preparation, neighborhood or access, and fixed or full concentration. This is from commentaries, not the Discourses. However, the concept can likely be inferred from the Discourses.
Simply put, most people have fleeting moments of concentration. To do anything sustained, one must get past the Five Blocks or Hindrances. The 5 are sensuality, enmity, apathy, angst, and suspicion. Once we can suspend those for 20 minutes or so, we can reach access samadhi. The danger lies 'there,' in access concentration. Some people have visionary experiences at this level. For some, these can be strange or frightening. Others might get infatuated, or attach too much significance to these 'charisms.'
An article I found on line, "Meditation - The Interesting Quirks of Access Samadhi" is useful.
The important thing, in samatha meditation, is to get beyond access concentration into the meditative absorptions, the rupa jhanas. That is the next level.
Picture an elevator. You have noticed that the elevator exists; and the door opens, but you do not get on board. You start thinking about entering. That is like fleeting or momentary concentration. You finally get past your trepidations and get on board. You ride up and the door opens; but you do not get off. You might be frightened about or marveling at the thrill of the ride. That is like access concentration.
The first floor is the first absorption. This is the same as the first meditative heaven, or the first Brahma Heaven. It has five qualities:
- Directed or applied attention and investigation.
- Arousal of interest and sustained attention.
- The mood of fleeting mental joyousness, delight, or rapture.
- A more sustained feeling of bliss, or contentment,
- One-pointed-ness of concentration.
The arising of these 5 is like getting off the elevator. As the ascending elevator stops, and the door to the first jhana opens, there can be sinking feeling. That can be another danger point.
Originally Posted by rbeck at December 21, 2009 07:14 AM
Updated
January 04, 2010
Meditation: The First Step; Proper Exertion
- Samvara; Restraint, Blocking, Avoidance: This is the effort to recognize unwholesome mental states -- akushala 不善 {bushan / fuzen}, 惡 {e / aku}, 惡性 {e-xing / akusho}, or 惡業 {e-ye / akugo} -- and prevent them them from arising. The negative, unhealthy, unwholesome mental states are known variously as poisons, fires, hindrances, veils, afflictions, fetters, obsessions, or inflow-outflows; depending on the context.
- Pahana; Abandonment, Release: This is effort to then abandon or let go of negative mental that have already arisen.
- Bhavana; Cultivation, Development: This is the effort to arouse positive mental states. There are various lists of these, such as the Four Intangibles or Brahmavihara, the Six Paramitas, the Ten Paramis, the Seven Factors of Awakening, and so on.
- Anurakkhaṇa, Preservation, Maintenance: The effort to maintain or preserve positive mental states that have already arisen.
The Indic terms for exertion, vayama / vyayama mean something like exercise or gymnastics. The Chinese translation means "to forge ahead vigorously / to dedicate oneself to progress."
Originally Posted by rbeck at December 27, 2009 04:09 PM
January 03, 2010
Buddhist Meditation; Citta Bhavana
I am going to do some posts on this on this again; mainly to teach myself. There will be multiple posts; to avoid covering too much in a single entry. Another thing, always keep in mind that all I can do is give my best take. I think I am on the right track; otherwise I would have a different take. Of course, there are still holes in my understanding and I likely have some details wrong. The main thing is to avoid the two extremes of excessive attachment and aloof indifference toward views. The best way I know to accomplish this to take honest, tentative positions.
On Buddhist terminology; I am usually going to give, wherever possible, the simple transliterated Pali and Sanskrit, with the Japanese Kanji, and romaji for the sino-japanese {aka onyumi} reading of the kanji. I am sorry if not giving the Chinese and the various readings offends anyone. My tradition is Nichiren Buddhism; so the kanji and the onyumi reading mean something to me.
It is said that there is no one term for Buddhist Meditation. I see several different terms that are sometimes translated as meditation. If there is a general term, it would be Citta Bhavana; cultivation of the mind and spirituality.
- Citta / Chitta 心 {shin}: Mind-heart, mind (as opposed to physical brain), spirituality, consciousness, cognizance. Citta is from a verbal root, cit or chit; which means to accumulate. My present is that especially refers to the higher and deeper cognitive functions of the brain and central nervous system. These can be divided into three levels of citta. A separate word, vinnana विञ्ञाण) / vijnana विज्ञान) 識 {shiki} refers to the autonomous sensory and discriminative functions of the brain and nerves. Those can be divided into 6 levels. All nine levels together can be referred to as either Nine Cittas or Nine Vijanana. So either Citta and Vijnana can be used as a general term for mind, consciousness, and neural network, Here is a quick look at four levels of mind:
- Amala 阿摩羅 {amara}: Immaculate Consciousness; the luminous mind free from veils, afflictions, obsessions, fetters, inflow-outflows, or inverted views.
- Alaya 阿頼耶 {araya}: Conditioned Consciousness; stained by accumulations of agantukehi kilesehi {adventitious defilements) or agantukehi upakkilesehi upakkilittham (adventitious minor defilements).
- Manas 末那 {mana}: The cognitive mind that creates the ego and engages in reflective or abstract reasoning.
- Mano-vijnana 末那識 {mana-shiki}: The ordinary centralized discriminatory sense that perceives phenomena.
If we add the functions of the 5 sense doors; then we have the Nine Consciousnesses. That is just my take right now. There is no consensus view and the concept is intended only as a rough map of consciousness for those who wish to cultivate their mind and spirituality.
By the way, 心 {shin} is the kokoro shin. It is also used to translate hridaya; meaning the physical heart organ. Hridaya 心 {shin} is also used as a metaphor for the 'core' or essence, as in ' the heart of the matter;' but it never means the brain / mind. If we see 心 {shin} in Buddhist texts, we do not know right away if it means heart-mind (citta), the heart-organ (literal hridaya}, or the core / essence (metaphorical hridaya). Also, the kanji for several other Buddhist words are also read 'shin.' We should never rely on the romaji or we might trip and bruise our shin. It is too easy to conflate different words; we need to see the kanji.
- Bhavana 修 {shu} or 修行 {shugyo}: Cultivation, development, education, training. Note that the kanji 修 is osama / shu. It means something like discipline, master, study, to comport oneself well. It is also a translation of the Hindu term abhyasa; meaning a long term spiritual practice. Note also that we run into several different kanji that are also pronounced 'shu.'
Finally, there are different approaches to, methods of, and purposes for Citta Bhavana. For the sake of convenience; each of these can divided into two general categories.
The two main approaches are the Devotional and the Contemplative. The two primary methods are chanting and silent concentration. The purposes are called Samatha / Shamatha 止 {shi} and Vipassana / Vipashyana 毘缽舍那 {bipashana} or 觀 {kan}. We could add a third, Metta Bhavana; but that can taken as a subset of Samatha.
Originally Posted by rbeck at November 15, 2009 00:36 AM
January 02, 2010
Buddhist Meditation: Contorted Postures or Self Development?
- "Researchers found that even for those new to the practice, meditation enhanced performance and the ability to focus attention. Performance-based measures of cognitive function demonstrated improvements in a matter of weeks. The study, to be published in the journal Cognitive, Affective, & Behavioral Neuroscience, suggests a new, non-medical means for improving focus and cognitive ability among disparate populations and has implications for workplace performance and learning."
Meditate To Concentrate
- ScienceDaily (Mar. 27, 2008) "Can we train ourselves to be compassionate? A new study suggests the answer is yes. Cultivating compassion and kindness through meditation affects brain regions that can make a person more empathetic to other peoples' mental states, say researchers at the University of Wisconsin-Madison." Compassion Meditation
- In 2002, the NRF Programs Manager (Dave Murphy) completed a Vipassana Recidivism Study which included data collected from courses 1-8. Final outcome results from this study revealed that approximately half (56%) of the inmates completing a Vipassana course at NRF returned to the King County Jail (KCJ) after two years, compared with 75% in a NRF General Population Study of 437 inmates. In other words, 3 out of 4 NRF inmates were re-incarcerated within two years, while only 2 out of 4 Vipassana inmates were re-incarcerated. Moreover, the average number of bookings declined from 2.9 pre-Vipassana to 1.5 post Vipasssana/post-NRF release.link
- Adhisila / adhishila 增戒學 {zokai gaku}, 增上戒 {zojo kai}, 增上戒學 {zojo kai gaku}; or Ethical Training
- Adhicitta 增上心 {zojo shin} or Mental / Spiritual Training
- Adhipanna / adhi-prajna 慧 {e} or 增上慧 {zojo-e}; or Discernment Training
- Samma vayama /samyak vyayama, 正方便 {sho hoben}, 正精進 {sho shojin}; Proper Exertion: Vyayama means exercise in the sense as calisthenics; it is also translated as effort, endeavor, zeal, perseverance, or diligence. This mental exercise. gymnastic, or calisthenic consists of training the mind to avoid unwholesome states and to dwell on wholesome states. As such, it might be seen as the 'spirit' behind Adhisila / adhishila or the Higher Ethical Training
- Samma Jhana / samyag dhyana 正禪 {zhengchan / shozen}; Proper Absorption .
- Samma Sati / samyak smrti 正念 {shonen}; Proper Mindfulness: Also can be translated as attention, attentiveness, recollection, or remembrance. This is a more expansive awareness, seeing the 'forest' or the big picture; while still seeing each tree. This yields Higher Discernment or Adhipanna / adhi-prajna
Meditation manuals, both in the Pali and Mahayana traditions, also divide meditation in three categories; which are slightly different:
- Upachara samadhi: Access Concentration. I see this roughly the same as Proper Exertion. It is the result of correct exertion, and prerequisite of the next two.
- Samatha / shamatha 止 {shi}: Centering, stilling, stopping, calming, tranquility, concentration, cessation. Meditations to cultivate skills or merits, such as metta bhavana, are generally included here. Shamatha includes two main levels of concentration. These are rupa jhana / dhyana 禪 {zen} or 禪定 {zenjo}; form or fine material absorption, and samapatti 三摩拔提 {sanmabadai} or 受 {ju},; attainment, abstract meditation, or concentration without form.
- Vipassana / vipashyana 毘缽舍那 {bi-pa-sha-na}, or 觀 {kan}: Insight, seeing, observation, discernment. This is usually, but not always, the same as Mindfulness Meditation {sati, snrti, nen}. Mindfulness is the method. Insight and discernment are the results.
One other note. I have seem samma / samyak / samyag translated as right, proper, complete, correct, coherent, holistic, integrated, healthy, wholesome, and truthful. A possible etymology is sam + yanc. Sam can be the same as com/con in the sense of with. It can also mean same, together, joined, or integrated. Also, it can carry the sense of dia, meaning across. Yanc, yak, yag appears to mean something like 'going.'
Originally Posted in Robin Beck on December 2, 2009 05:32 AM
January 01, 2010
Mixing Mantras
Hi, I really need your advice. I have a personal problem and yet I'm not sure which mantra to use. I love so many mantras but don't know much about them. I stopped chanting NMRK as the members said I shouldn't chant any other religious mantra as well as NMRK
Anyway, please, please can you help me? I hope so.
Thank you...Lea
Posted by: Lea at January 1, 2010 12:07 PM
Let's discuss this. There is no easy answer. Why are you chanting a mantra? What effect does it have on you? Are you using a mantra to cultivate a merit; such as discernment, patience, kindness, or compassion? To overcome afflictions, like anger and hatred? Are you using it to calm and focus your mind? Are you using it to do spiritual introspection; to observe and explore consciousness? Are you using the mantra as a prayer, like a magic spell? Are you chanting to energize your body? Does it make one feel better? Not just you, those are general questions for everyone.
The main thing is to practice every day. You can try to learn the basic basic meditation techniques that apply no matter what mantra one chants. Please do not feel any angst or obsess over it; as those mental states, like angst and worry, are what we want to get rid of. There is much to learn about Buddhism. I think there is no huge rush. We should take our time, do it right, and assimilate Buddhist Practice into our lives gradually.
If there is an immediate crisis, we should chant to clear our mind, then take rational action to get the help we need. Some people get obsessed with chanting one mantra to the exclusion of all others, and behave in an obnoxious or pushy way. Others stress over which mantra to chant. Still othera reject mantra chanting, and insist that silent meditation is the only way. Do any of those approaches make any sense?
I can look up the quotations later; but Nichiren told a female follower she could chant Nembutsu {Namu Amida Butsu} ; but said she should chant plenty of Daimoku {Namu Myoho Renge Kyo} first. He also told a female follower, from Sado Island, not to worry that her husband mixed Daimoku and Nembutsu. He told Akimoto to chant Daimoku only, to stop mixing Mantras. So there is no one size, fits all.
Nichiren also told his monks that if they understood the needs of their followers real well, they could teach them practices other than the Lotus Sutra. Otherwise, just teach the Lotus Sutra; Namu Myoho Renge Kyo.
My initial answer:
If you want only one mantra; Then I would say just just chant Namu Myoho Renge Kyo. Then include others as you understand them better. Nichiren had followers who chanted Nembutsu and Daimoku. He told some to just chant Daimoku and avoid Nembutsu. He told others it was all right to do both. Nichiren himself, when he was a child, attained Enlightenment by chanting the Morning Star Kokuzo Mantra.
Posted by: robin at January 1, 2010 04:14 PM
Here are some mantras, and general thoughts. This is far from complete:
For more on chanting and meditation: Gongyo On Line.
A specific mantra can be tied in with a specific cultivation, kind of meditation, or goal.
Daimoku: Namu {or Nam} Myoho Renge Kyo. This a good mantra to awaken insight and do spiritual introspection.
Chenrezig Mantra: Om Mani Padme Hum. This awakens the four intangibles of the heart -- loving kindness, great compassion, appreciative joy, and equanimity.
Manjushri Mantra: Om Ah Ra Pa Tsa Na Dhi. This arouses discerning wisdom.
Green Tara Mantra: Om Tare Ture Tutarate Svaha: This arouses protective compassion and practical wisdom.
Kuan Yin Mantra: Namo Kuan Shih Yin Pu Sa. This arouses great compassion.
Heart Sutra Mantra: Ga-te Ga-te Pa Ra Ga-te. Pa Ra Sam Ga-te. Bo dhi. Sva ha! This is a meditation on Emptiness.
Metta Sutta: Not really a Mantra; but a chant. Radiating Loving Kindness.
Chanting any mantra, done with mental focus, while using a good posture and mudra, for at least twenty minutes, twice a day, is going to energize the body. This is the arousal of Prana. Any mantra can be done as a devotion. IMO, our core devotion should be to Shakyamuni Buddha. The other Buddhas, Bodhisattvas, and Divinities can be viewed as his emanations. Any mantra can also be used contemplatively.
Some Mantras are geared certain ways. We need to see that for ourselves. We can put them down or pick them up as needed. As always, I am just giving my own present understanding. We all need to do our best to develop our own best tentative understanding; but should not cling to opinions. I learn something new every day.