01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

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Buddhist Philosophy and Meditation Practice The tevijj were in fact a consequence of post-jhnic vipassan, though this could be shown, there seems no evidence for this in either canonical or commentarial material. This would be still a far cry from vipassan as it is practiced today and still depend on prior practice of samatha in the form of the various jhnas. The Buddha in the last moment of Mahparinibbna, practiced 4 arpjhnas, and then descended from 4th jhna to 1st jhna again developed from 1st jhna to 4th jhna. At the state of rst jhna taking 24 samatha meditation subjects 8 ; 13 subjects at the state of second jhna and third jhna 9 ; 15 subjects in 4th jhna. 10 In each jhnas npnasati are included as a subject. Clearly, all the facts demonstrate that the Buddha was a supreme samatha practitioner. Originally vipassan means no more and no less to see things separately and clearly. When a meditator observes and differentiates minute things, it must also need the support of well-sharpened and well-deepened concentration. Indeed, such careful concentration is based on and developed through samatha. 4. Benefits of Ānāpānasati in Samatha Practice As describe above, there were no specic usage of term such as “vipassan” and “samatha” but merely “tevijj” and “jhna” in the Pi canon. What the Buddha did for Nibbna of was fulll the sequence of jhna to tevijj. Currently said, samatha and vipassan are actually a unit of mutually complementary path. They are intertwined and support one another 11 as parallel paths. Therefore it is essential to make their balance and practice both. From my personal experience, I realized that samatha practice offer individual and unique practical benets for our everyday life. Firstly: npnasati meditation is recommendable for everyone with a busy life because it requires no external material to practice. Everyone has a nose and then can start it; and it requires no particular posture: either sitting, walking, lying down. So you can practice npnasati anytime, anywhere. Or, you can think of how the Buddha tried npnasati hard throughout his life as well as you do, it can arouse your sympathy and motivation. Secondly: for the benet of samatha or jhna, when absorption is successful, there is no room for confusion and distractions that other disturbances perform [induce]. You are surrounded by numerous head-aching miscellaneous problems of business, family, economy, and so forth. It can trap you in a nervous mental-state, easily. Whenever your mind becomes unstable, it originates from worrying, disturbing and capturing your mind and taking somewhere else unsuitable where the mind should stay. In fact, achievement of deep concentration is not facile task. The power of concentration can resist such agitation and enables to run away from such dangers, just as I felt when the people whom I have seen from a distance during the meditation experience. You can experience true serenity solely inside of your mind. It feels a soundless mirror-like surface of the transparent ocean. What is different from vipassan is that you cannot feel such hap- 8 D A II 594, 24 are: asubha (10), 32 kra (1), kasia (8), mett, karu, mudit (3), npna (1), paricchedksa (1). 9 13: kasia (8), mett,karu, mudit (3), npna (1), paricchedksa (1). 10 kasia (8), upekkh (1), npna (1), paricchedksa (1), arpajhna (4) 11 Bhante Henepola Gnaratana, Beyond Mindfulness In Plain English, (Wisdom Publication, Boston), 2009 101
Conference piness during practicing vipassan but after doing, you can reect how happy you were in such state; but during samatha, you can feel bliss and purication in your mind at the very moment of meditation. “Life is suffering,” of course - every Buddhist knows and remembers this truth verbally. Well-sharpened and stable concentration will rst make you experience happiness. The bliss and purication of mind will encourage and motivate you to practice so that you can prolong this blissful state more and more through meditation improvement. The happiness from samatha never escapes from the realities of the world. After you maintain the stable and undistracted mind deepened through samdhi, nally the mind will be ready to see suffering and two other lakkhanas culminate to the nal liberation. Therefore, the practice of samatha through npnasati meditation offers a sequence of progressive improvements in our daily life in parallel with vipassan training. 102
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The International Association of Bu
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Preface Mahachulalongkornrajavidyal
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13. Joel Walmsley & Ira Greenberg:
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2 nd IABU Conf erence: Introduction
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Ven. Dr. Jinwol Lee’s paper on Se
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developments in meditative teaching
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to do with the notion of ‘I’ ne
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treatment of the notion of volition
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Buddhist Philosophy and Meditation
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