Sunday, December 27, 2009

Meditation: The First Step; Proper Exertion

As we have already discussed, the Buddha's Eightfold Path is an expansion of Three Trainings; Tisso Sikkha / Shiksha-traya 三学 {san-zue / san-gaku}. One of these is the Training of Meditation; Adhicittta 定學 {ding-zue / jogaku}. The training of meditation is further expanded into three; Proper Exertion, Proper Concentration, and Proper Mindfulness. My take is that Proper Exertion; Samma Vayama / Samyag Vyayama 正精進 {zheng jingjin / sho shojin} is the first step. The Suttas list four of these efforts; they are evidently called cattari sammappadhana:

  1. 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.
  2. Pahana; Abandonment, Release: This is effort to then abandon or let go of negative mental that have already arisen.
  3. 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.
  4. 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."

One more thing. I think right exertion as a Buddhist Practice is much like physical exertion. It is probably better to devote some time to practice each and every day, than to do a whole lot sporadically. Moreover, we should push ourselves to our limits, and just beyond, but not over do it.

Monday, December 21, 2009

Dangers of Access Samadhi

For normal, healthy people, the only danger is that one might not get everything out of it one can; we can get sidetracked, or waste time.

In general, most schools of Buddhism recognize these levels of concentration. These are preparation or momentary, 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:

  1. Directed or applied attention and investigation.
  2. Arousal of interest and sustained attention.
  3. The mood of fleeting mental joyousness, delight, or rapture.
  4. A more sustained feeling of bliss, or contentment,
  5. 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.