Today's essay is very important! Although it is a little bit
longer, but for sure it will benefit for someone who already followed the
path. Or for someone who wants to start practicing Bhavana. (Meditation)
The word bhavana is deliberately used in this essay instead of the usual
English rendering - meditation, since the latter does not adequately convey the
meaning of the Pali word bhavana. Meditation is concentration of the mind and
although concentration is an important characteristic of bhavana, it has a
wider connotation. Bhavana is mental development or mental culture to purify
the mind and eradicate all its defiling thoughts as well as to develop the mind
to visualize reality in its true perspective as anicca, dhukkha and anatta-
Impermanence, unsatisfactoriness and the absence of an everlasting and
unchanging self. Meditation or concentration of the mind on wholesome or
neutral subjects is undertaken by followers of other religious but bhavana as
defined above is confined to the practice of Buddhism.
Two methods of Bhavana
There are two forms or methods of bhavana. One is samatha bhavana or calming and tranquilizing the mind
by the concentration of the mind on one wholesome subject to the total
exclusion of all other thoughts. The other is vipassana
or insight bhavana to proceed
beyond ordinary vision, beyond mere appearance, to see in all phenomena the
three characteristics of anicca,
dukkha and anatta.
Samatha or tranquility bhavana was practiced even before the Buddha. The five
ascetics to whom the Buddha preached His first sermon had developed samatha
bhavana to a very high degree even to reach the highest stages of dhyana or
absorptions. This bhavana helps to develop concentration of the mind and
temporarily suppress mental defilements when the mind is deeply concentrated.
However, the defilements still remain dormant in the mind and would surface in
suitable circumstances when one is not in bhavana.
It is vipassana bhavana that helps to eradicate these defilements altogether by
uprooting them lock, stock and barrel from their foundations never to arise
again and thereby realize the Buddhist goal of Nibbana. Vipassana bhavana is
exclusively Buddhist, a unique contribution of the Buddha. This bhavana helps
the ability to see things in their correct perspective all the time.
Bhavana in Buddhism could be considered a substitute for prayer in many other
religions where an appeal is made to a supernatural being to grant favours.
Buddhism does not advocate prayer and nature is considered impartial and not
flattered by prayer.
Virtue and Concentration
The final objective in Buddhism is to overcome dukkha, the absence of a
lasting, unchanging self, by following the noble eight fold path of virtue,
concentration and wisdom. For bhavana, virtue is important. The practice of
virtue will facilitate the concentration of the mind with no thoughts of
remorse for past unwholesome actions. For this reason, substantial virtue is
considered an essential foundation for bhavana.
On the other hand, bhavana helps the practice of virtue by the purification of
the mind, which is the forerunner of all states of being as stated in the
opening lines of the Dhammapada. In a mind that is largely purified by
wholesome thoughts, room for unwholesome activities would be certainly limited.
Mindfulness (Sati)
An important aspect of bhavana is mindfulness (sati), which is to be conscious
and alive to the activities of the body (rupa), feelings (vedana) and mind
(citta) as well as ideas, thoughts and conceptions (dhamma). An Arahat who has
realized the Buddhist goal of Nibbana, has developed sati to perfection. The
Buddha is also called the Fully Awakened One because He was mindful all the
time.
There is in bhavana the formal and the informal aspects. One could undertake
formal bhavana by sitting on the ground or on a chair, back and head erect, or
in any other position and deliberately engage in bhavana. One could also engage
in informal bhavana by being mindful of ones activities, physical and mental.
The Buddha has recommended forty subjects for bhavana such as metta or the
sincere wish for the happiness and welfare of all living beings, upekkha or balance of mind, virtue, liberality, mindfulness of death, and
anapana sati - mindfulness of inhaling and exhaling. Different subjects suit
different personalities. One cannot and should not practice all the 40 subjects
of bhavana but select a few to suit ones temperament. The guidance of a person
with experience in bhavana would be useful for this purpose.
Anapana Sati
An important subject for bhavana is anapana sati, which is mindfulness of the
in and out breathing usually at or around the tip of the nose. This is the only
bhavana for which a definite posture is recommended, which is being seated as
indicated earlier. Other bhavana subjects could be practiced in standing,
walking, lying or seated postures. Even anapana sati could be practiced other
than in the seated position but one cannot expect the same beneficial results
from such postures. A little practice of anapana sati in the lying position may
be useful because at times of illness one may have to be largely confined to
bed or with long life one may be subjected to serious infirmities of old age,
disease and mal-functioning of the body. In such circumstances, one may not have
any choice but to engage in this bhavana in the lying posture.
Anapana sati is not a breathing exercise. It is the concentrated observation of
the natural in and out breathing and not the deliberate undertaking of
breathing. Mindfully breathe in, mindfully breathe out. Breathing in a long
breath, he knows that he breathes in a long breath, and breathing out a long
breath, he knows that he breathes out a long breath. Breathing in a short
breath, he knows that he breathes in a short breath, and breathing out a short
breath, he knows that he breathes out a short breath. He trains himself,
thinking: "I will breathe in, conscious of the whole body. He trains
himself, thinking: 'I will breathe out, conscious of the whole body." He
trained himself thinking: 'I will breathe in, calming the whole bodily
process.' He trained himself thinking: 'I will breathe out, calming the whole
bodily process.' Just as a skilled turner, or his assistant, in making a long
turn, knows that he is making a long turn, or making a short turn, knows that
he is making a short turn. If the mind is distracted it is brought back to the
subject of bhavana when the distraction is realized, with equanimity or balance
of mind without resentment or anger at the disruption of the concentration.
It would take some time for the beginner to locate at or around the tip of the
nose the point of sensation of the in and out breathing. However, one could
still concentrate being aware of the in and out breathing until one day the
point of sensation is identified. Deep inhalation and exhalation of air could
be adopted only for the purpose of locating the point of contact.
The concentrated observation of in and out breathing as a subject of bhavana
was a significant contribution of Buddhism. This subject of Bhavana has a
number of advantages. One does not have to think of the subject of bhavana but
just observe the natural breath, which is always there from the time of birth
until death. In the cases of metta bhavana. Another popular subject of bhavana,
one had to wish for one's own happiness, think that others also wish for
happiness like oneself and extend such thoughts to respected person, friends,
neutral person and finally to those one dislikes. In the process distractions
such as attachment and resentment are more likely to arise. The natural breath
is a neutral subject, neither desirable nor undesirable, and consequently would
be more effective for concentration.
Anapana sati bhavana is also a subject of bhavana, like metta bhavana,
considered applicable for all despite their different dispositions. The general
advice in Buddhism for one wishing to commence bhavana is to obtain subject or
subjects of bhavana from a bhavana master depending on ones temperament but
anapana sati and metta are subjects relevant to all.
Metta bhavana practiced as indicated above is most useful for the
purification of the mind by extending sincere thoughts of goodwill towards all
living beings, including animals and invisible beings. Thoughts of jealousy and
hatred, which pollute and seriously disturb the mind, could be overcome by this
bhavana.
Vipassana Bhavana
Anapana sati bhavana, a favorite subject of the Buddha, could be practiced both
as a samatha bhavana and extended to vipassana. One commences this bhavana by observing
the breathing, inhaling and exhaling which is tranquility bhavana- the calming
of the mind. As one proceeds on this bhavana the breathing becomes lighter and
fainter and for a short time one does not even notice the sensation at the
point of contact but would still be aware of the breathing. This bhavana is
restful for the mind and the body and has immediate beneficial results. It is
good for physical health, for relaxation, sound sleep and efficiency in daily
work. At moments of tension, depression or excitement, the practice of this
bhavana for a few minutes would lead to calm and peace of mind. It would also
help patients suffering from cardiovascular disease to reduce their blood
pressures. Medical studies indicate that 15 minutes of anapana sati bhavana is
equivalent to the effect of 3 Aldomat tablets of 250 mg each. Physical ailments
often have psychological connections and therefore in some western countries,
meditation is recommended for certain diseases of a psychosomatic nature and
facilities were provided in hospitals for this purpose.
After practicing samatha bhavana for a considerable period one could shift to
vipassana bhavana by noting the arising and ceasing of the breath, which is an
indication of the character of all phenomenal existence- that they arise and
cease. Birth leads to death. Anicca, the impermanence of all phenomena is
brought to the forefront of the mind. Moreover, when the mind is distracted
from the subject of bhavana instead of bringing back the mind to the bhavana subject
one could concentrate on the distracted thoughts, how they arise and pass away,
and identify them wholesome, unwholesome or neutral thoughts. One could also
concentrate on the sensations in the body, arising and passing away, realizing
that impermanence lead to dukkha and the absence of a lasting and unchanging
soul or self.
Informal
Bhavana
Informal bhavana could be undertaken in the course of daily life by being
mindful of normal activities such as sitting, walking, standing, and lying
down. In fact, the coordination between mindfulness and physical activities is
said to be good for the health. Even daily exercises could be undertaken with
mindfulness, which is bhavana.
So the excuse given by some people that they have no time for bhavana because
of their heavy schedule of work does not appear to be valid. While engaging in
normal day to day work one could engage in informal bhavana by mindfulness was
emphasized by the Buddha and His final words to His disciples were
'Impermanent, subject to change, Monks, are all component things. Strive on
with heedfulness (mindfulness).'
Present Life, Future Life and Nibbana
Buddhism is relevant for this life, future life and for the eventual goal of
Nibbana. So is bhavana. Bhavana is useful in this life to calm, tranquillise
and purify the mind. This is very significant in the present day world of
hustle and bustle where all are running hither and thither with no mental
tranquility. It is said that if an engine is over heated one should stop the
engine, rest it for a while, and recommence operations. Similarly when the mind
is over heated one should reflect and concentrate on a wholesome subject and
recommence activities. In fact, very busy people have experienced that a little
bhavana on a regular basis enable them to work better because of the rest given
to the mind and the body.
Bhavana is useful after death for our future lives in samsara since a largely
purified mind substantially free from defilements would generate a solid bank
of positive kamma which would stand in good stead in this life and in the lives
hereafter to make one's existence as comfortable as possible within the
framework of dukkha in samsara.
A life of virtue, however advanced, is still inadequate to realize Nibbana and
for liberation from the unsatisfactory features of life and samsara for all
time. For that purpose one should be able to see things in their true
perspective when the mind is calm, collected, purified, malleable and deeply
concentrated for which bhavana is important. There are exceptions mentioned in
Buddhist literature where a man observing the first gray hairs on his head in
the mirror comprehended fully the impermanence of things and attained Nibbana.
This is because of his substantial mental development realized earlier during
the course of his samsaric journey. However, bhavana is most essential for the
overwhelming majority for their liberation.
Practice
What is important in bhavana is not merely the understanding of the subject but
its constant and daily practice - both formal and informal. As the saying goes
an ounce of practice is more worth than a ton to theory. Theory is useful but
is of no value without practice and certain aspects of bhavana could be
comprehended only by practice and experience.
In the practice of bhavana, one should not force concentration but undertake it
with determination and effort. It is a gentle way of developing concentration
and conquering the defilements of the mind. In this exercise, as in many other
fields, immediate results should not be expected but progress will be gained
gradually.
Bhavana is not an end in itself. It is undertaken to cleanse and develop the
mind to that unwholesome thoughts are eradicated and the concentrated mind is
able to realize the nature of life as anicca, dukkha and anatta, which is
Nibbana, overcoming the unsatisfactoriness of life and escaping from samsara,
the cycle of births and deaths, altogether.
Nibbana is sought to overcome the fundamental problem of life of dukkha, the
unsatisfactory nature of life. Dukkha is caused by the root defilements of
craving, hatred and ignorance. For this reason, Nibbana is also described as
the extinction of these defilements and eventually for their total elimination.
In fact, the progress in bhavana is not measured b the hours devoted to this
exercise but by reduction of craving, hatred and ignorance realized by its
practice. Thus, the progress of those who engage in bhavana should be observed
by those who frequently associate with them.
Importance
Despite the importance of bhavana in Buddhism, it is observed that the practice
of bhavana, especially among laymen, was not that popular until recent times.
Bhavana classes and courses, some running for several days cut off from society
for considerable period in time, are today receiving substantial support form
those keen on practicing bhavana. Perhaps the changes in life styles, from the
simple living of the past to the tension, anxieties and worries of today along
with the rat race for material advancement may have brought into sharper focus
the benefits of bhavana in this life itself.
It is true that Buddhism could be practiced to some extent by leading a life of
virtue or confining one's efforts to the observance of the five precepts.
However, bhavana occupies an important, integral and indispensable place in the
overall practice of the dhamma for the attainment of the final objective in
Buddhism apart from its great value for the practice of virtue and the
purification of the mind.
Achema - 2004
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