Wednesday, May 2, 2012

The Breath of Love - True Knowledge and Deliverance

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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