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.
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.
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.
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.
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.
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
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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