Nightfall on the River

Kankakee River at Momence -- North River Road

Access Concentration; Creepy, Dizzy, Deja-vu Sensation?

I am not even sure what to call this. Is is not a sensation. It is not a feeling; neither in the sense of textile sense; nor in the sense of a complex emotion. It is something I occasionally experienced when I first started chanting; and that has returned recently. By recent, I mean during the last decade. In the past, it would happen maybe ten to fifteen minutes into chanting Daimoku; in front of the Nichiren Shoshu Mandala Gohonzon. I was told this was the 'garden hose' effect;' my bad karma was arising, so I could expiate it. Since expiate is not a common word, I did not know not what it meant back then. I thought it was maybe something like a spiritual fart. Anyway, the creepy, dizzy, deja-vu sensation has come back, since I have been learning to do absorption meditations.

As an aside, I personally have a medical condition that causes two of the three kinds of dizziness; vertigo and disequilibrium. The third kind is syncope or fainting. I have never really experienced spontaneous fainting; but know how to induce it and am familiar. The dizziness is not syncope. Its not vertigo either; which is a spinning sensation. That leaves disequilibrium; which does sort of fit. Disequilibrium is a loss of balance; of equilibrioreception. The floor might look lower or higher than it is. A room might seem to rock. Most people have something experienced this to some degree. Some common situations include:

• Boarding and exiting an escalator, especially the reverse ones, or a moving walkway.
• On a elevator, just as it starts and stops. For me, this is more pronounced going up, and especially just before it stops at a floor.
• While you are sitting in a parked vehicle, with attention focused on the interior, another and another car that has been parked, especially one in an adjacent slot, starts to move. and you catch it in your peripheral field of vision. The car in which your sitting 'feels' like it is moving, even though it remains stationary. I avoid this by keeping my attention on objects outside the vehicle.

The elevator disequilibrium kind of fits what I sometimes experience during attempts at concentration meditation, as well as highly focused chanting. The experience is usually preceded by an odd feeling of having been exactly here before, like I am doing the exact same something I have done before, except that would be impossible. Then there is a creepy, gloomy, horrid feeling a dread. Next comes the disequilibrium, followed by a peculiar buzzing sensation that races randomly through my body. Sometimes my stomach will churn a bit; like serious 'butterflies.' There might be an odd odor; like burning wires or rubber. Yes, I have obviously discussed this with my Doctors; since I thought it might be related to my vestibular disease. It probably is not. If I attempt to either focus or relax my way through vertigo, it gets worse. The only solution for that is to cease movement as much as possible, and reduce sensory input.

The creepy, dizzy, deja-vu sensation is different. I have been advised by one person to just to let it ago and sort of figuratively dive into the gathering gloom. He says the solution to every problem is just on the other side. I am not there yet. My solution has been to just observe it. A few times, I have to stop the meditation. Most of the time, if I just observe the gloom, it goes away and something good, something interesting follows. 'Back in the day,' it was followed by the 3-D glowing Mandala Gohonzon phenomena, something that a number of Nichiren Buddhists have reported experiencing. That, in turn, was followed by a bliss that faded into a calm state of poise.

I shall go more into the possible resolution in a future post. The resolution might be kind of like the queasy sinking feeling in my gut when an 'up' elevator stops at a floor, and settles into place, before the door slides open. Good things seem to be on the other side of the door; it is , perhaps, matter of not getting lost in the mental fog.

I posted about this experience at as group last summer. Someone sent me a private e-mail to a box that I often neglect to check. I think I read it a few months later. Just the other day, I was going through that box, and came across the letter. Right after that, I started having this again, when I 'sit.' I thought it might be a good segue back into a discussion of Access Concentration.

These disturbing experiences seem to occur during a transition from Preliminary to Access Concentration, I wonder if these are similar in any way to what Zen calls the Mara Realm 魔境 {makyo)? Or the 7th of the three obstacles and 4 devils 三障四魔 {sansho shima}; the hindrance of the devil king? Possibly the Fourth Veil / Hindrance; Restlessness and anxiety (uddhacca-kukkucca 掉悔 {chokai}?

Samatha and Vipassana

Please keep in mind that I am giving my own take on things. I encourage others to develop their own understanding. As I have suggested many times, different teachers and traditions use Buddhist terms in unique ways. There are also lots of different translations of terms.

One item that has come to my attention is the use of the terms samatha 止 {shi} and vipassana {kan 観}. The consensus is that Samatha means calm abiding; while vipassana is usually translated as insight. In the Suttas, both are used to mean complimentary mental states developed through meditation. Thus, either Right Absorption 正禅{shozen} or Right Mindfulness 正念 {shonen} could be used to develop both calm abiding and insight.

Gradually, calm abiding {samatha} and insight {vipassana} have come to be viewed as two different kinds of meditation. My perception is that the development of fixed {appana}, one pointed {ekagatta / ekagtrarta}, and absorption {jhana / dhyana} concentration {samadhi} came to be identified with calm abiding {samatha}. Meanwhile, it appears that the development of mindfulness {sati / smrti} or alert concentration came to be associated with insight {vipassana}. This tendency to turn words expressing both shared and distinct meanings into synonyms is rather pervasive in Buddhism.

Absorption and mindfulness are 2/3 of the second training, or cultivation; variously called spiritual development {citta bhavana}, higher mentality {adhicitta}, or the training of concentration {samadhi 定}. The third is exertion or effort {vayama / vyayama}. Collectively, these three could be associated Calm Abiding {samatha}; while vipassana could be associated with the third training of discernment {panna / prajna 慧}.

That stated, I am pretty much retaining this technical mistake for now. I do think that the fixed concentration is more conducive to calm abiding; while mindful concentration is more conducive to insight. However, I also think, eventually, samatha and vipassana will cease to be viewed as two different kinds of meditation. Instead, I suspect they will come to be correctly viewed as complimentary mental states that are achieved through all three methods of cultivation listed in the Eight-fold Path; Proper Exertion, Proper Mindfulness, and Proper Absorption.

Another thing; in the past, I held the view that view that the meditative absorptions, fixed concentration, or calm abiding {not to mention the four fold restraint} could be skipped; that only mindfulness leading to insight is needed. As of right now, I think that was a mistake. Buddhism offers a smorgasbord of useful practices. Buddhists should feel free to pick them up or put them down depending on one's needs. The more important thing is clarity of purpose.

As a faith or devotional practice; I do not venerate any Buddha other than Shakyamuni. The core of my practice is chanting Namu Myoho Renge Kyo; using Nichiren's Gohonzon as a meditative visualization. I also use the mantras of various mythical Bodhisattvas to cultivate specific merits when I see the need. In addition, I use some silent merit cultivations. Moreover, I practice a rudimentary form of the four frames of mindfulness, and am learning to sit in meditative absorption. For me, right now, these practices integrate the three aspects of the training of meditation; proper exertion, proper mindfulness, and proper absorption.

Buddhist Devotional Practice as Preliminary Samadhi

In a previous entry, I used boarding an elevator as an analogy for Buddhist Meditative Practices. I compared Preparation or Preliminary Concentration or Parikamma Samadhi to approaching the elevator and taking steps to get on board. I suppose Devotional Buddhism night be cynically compared to setting up an altar and worshiping the door, kind of like a cargo cult. However, it is deeper than that. The altar can be said to mark the location of the portal. Of course, the portal does not exist at a fixed location. It can be opened just about anywhere and nowhere; though preferably not in the middle of a busy highway.

I was expecting to write a fairly simple, clean, concise piece on Buddhist Devotional Practices as Preparation Concentration. I should have known better. While researching the basic concepts, I quickly became bogged down. There are any number of Chinese words that are pretty much used interchangeably to mean devotion, worship, adoration, reverence, awe, respect, and so on. These were used to translate, or else can be back translated to, a handful or so of Sanskrit terms. It took about two weeks before I concluded that I was not going to be able to sort them out.

The most general term for Devotional Buddhism is probably 信愛 {xinai / shinai}. 信 is a translation of shaddha / shraddha; which means faith or trust. 愛 comes to Buddhism from Confucianism; in which it refers to benevolence. In Buddhism, it means a passionate affection, a devotion. 信愛 probably back-translates to Sanskrit as Bhakti; a word more associated with modern Hinduism. Related words include Vashya; which means to subjugate oneself, and Pranipatita; which means to surrender. Also, Anjali; to revere, and Namaste; to bow before. Then there are couple of words; Vandana and Puja / pujana, that refer to ritual acts of worship.

One of the Chinese words is 孝 {xiao / ko}; which means filial piety. I know Nichiren obsessed over this a lot. It appears to come from Confucianism; but also relates to Brahmanism in terms of the Svadharma or Social Duties. Apparently, the concept of filial piety appears in Buddhism in the context of the Vinaya; the rules of ethics. There are also several generic Chinese words that are used in Buddhism to mean to revere, worship, or adore; such as 拜 {bai / hai}, 禮拜 {libai / reihai}, 禮敬 {lijing / reikyo}, and 崇拜 {chongbai / suhai}. The last one includes the concept of nurturing. Related words include sacrificial offering (of fruit, flowers, incense, ghee lamps, and so on.) 加供 {jiagong / kagu}, consecrate 奉獻 {fengxian / buken}, show deference; reverent respect 恭敬 {gongjing / kugyo}, offering with deference 恭敬供養 {gongjing gondyang / kugyo kuyo}, loving veneration 愛敬 {aijing / aigyo}, sacrifice to or deify, fete 祀 {si / ji}, and invoke [?] 對觸禮 {duichuli / taisokurei}. Vandana is transliterated as 盤荼昧 {pantumei / bandamai} and translated as 敬禮 {jingli, kyorai}; which means salutation. Puja is translated as 供具 {gong ju / ku gu} , 利養 {liyang / riyo}, 供 {gong / ku}, 供物 {gongwu / kumotsu}, and 供養 {gongyang / kuyo}. Pujana is rendered as 供養事 { gongyangshì / kuyoji}. The nuance there is making offerings. Ghrta-pradipa 酥燈 {sudeng / soto} is the offering of a ghee (clarified butter) lamp.

The word worship brings to mind praying to some kind of other power or higher being; with the hope of being granted favors. Words for this kind of worship include 祈 {qi / ki}, 祈祷 {qi-dao / kito}, 祈念 {qunian / kinen}, 祈禱 {kidao / kirei}, 祈請 {qiqing / kisho}, and 祈願 {qiyuan / kigan}; all of which translate as prayer. Western Buddhists go through all kinds of contortions to convince themselves that prayer in Buddhism is really making vows or cultivating merit. However, all of those 祈 words mean prayer in the sense of beseech, supplicate, implore, wish, beg, solicit, or petition. While not the original intent, praying for divine favors is part of nearly every strain of modern Buddhism.

Worship can also mean the cultivation of reverence toward, gratitude for, and trust in the Buddha and the Dharma. Trusting Faith; Shaddha / Shraddha 信 {xin/ shin} has been an integral part of Buddhism from from the beginning. Trust serves the function of overcoming uncertainty; the natural hesitancy or reluctance driven by cynicism, mistrust, fear, and suspicious doubts. In the initial stages, we require some degree of trust to get past our fears of boarding the elevator. So we suspend disbelief or skepticism; and give it an honest shot. We need to remove the arrow. Nichiren called this 以信代慧 {ishin daie} or substituting faith for discerning wisdom. Once we develop the courage to board the elevator; and move into Access Concentration or Upachara Samadhi, then we can can begin to develop Discerning Wisdom or Prajna 慧 {hui / e}.

Four Cultivations of Concentration

This concept comes from the Discourses {Pali Suttas} themselves; not the commentaries. I have only seen this in a few translations; with little or no explanation. As such, I do not know the Pali originals for all of the key terms used; I can only make partially educated guesses. Translations include 'Four developments of Samadhi' and 'Four Developments of Concentration.' I am guessing that 'developments' is rendering of a form of the action noun bhavana. If so, I much prefer 'cultivations' as a translation; as it implies deliberate, nurturing actions and generally positive results. I think development is too broad in nuance; it can even indicate the arising of a random and unpleasant event. We can develop cancer; while good health is cultivated.

The first cultivation described by the Buddha leads to "a blissful abiding in the here and now." The Buddhist term for this is Diṭṭha-dhamma-sukha-vihara / drishta-dharma-sukha-viharata 現法樂住 {xianfa lezhu / genpo rakuji}. The method of cultivation for this is the Fine Material or Form Absorption; Rupajhana / rupa-dhyana; the first 4 levels of Calm Abiding Meditation; Samatha / Shamatha 止, also known as Proper Concentration-Absorption; Samma / samyak samadhi-jhana / dhyana 正定.

The second leads to the attainment of knowledge & vision; Yathabhuta-nana-dassana / yathabhuta-jnana-darshana 如實知見 {rushi zhijian / jojitsu chiken}. The Buddha then goes on to describe a meditative practice in which concentrates on the 'perception of light;' and seems to indicate that an adept at this demonstrates a radiance that transcends night and day. I am guessing, from the context, he was talking about the higher, deeper, or more abstract levels of the Calm Abiding Meditations, the Immaterial or Formless Absorptions; Arupa-jhana / dhyana, also known as the Samappatis 三摩拔提 {sanmobati / sanmabadai} or 受 {shou / ju}.

The third leads to Mindfulness with complete discerning awareness; Sati-sampajanna / smṛti-saṃprajanya. The method that leads to this is the Four Frameworks of Mindfulness; Cattaro satipaṭṭhana /catur smrti-upasthana 四念 shi nanchu, 四念處 {shi nanchu / Shi nansho}, or 四念住 {sinanzhu / shi-nenju}.

The fourth leads to a Destruction of Inflows & Outflows; Asava-khaya / Ashrava-kshaya ot asrava-kshya 漏盡. As for method, the Buddha appears to have described a form of Insight Meditation; Vipassana / vipashyana 毘缽舍那 {pi-bo-she-na / bi-pa-sha-na}, or 觀 {guan / kan}: in which one observes the rising and falling of each of the Five [Clinging] Aggregates/ Pancha khanda / Skandha 五陰 {wu yin /go on}.

The first two cultivations seem to fall into the category of what I am calling Absorption Concentration; a highly focused, one pointed, or concentrated meditation in which one looks and becomes engrossed in observing a single tree, rather than the forest. This includes meditations with and without form. The last two cultivations correspond to what I am calling Mindful Concentration. This is a more spacious and supple awareness that is alert, but not distracted; so one is able to see both the forest and each individual tree.

To Review; The Four Cultivations of Samadhi:

Method of Cultivation: The Four Fine Material Absorptions; cattaro rupa-jhana / catur rupa-dhyana; 四種禪 {sì chandìng / shi zenjo} or 四種靜慮 {}. Attainment: Blissful Abiding in the Here and Now; dittha-dhamma-sukha-vihara / drishta-dharma-sukha-viharata 現法樂住 {xianfa lezhu / genpo rakuji}.

Method of Cultivation: A meditative practice in which one concentrates on the 'perception of light;' the Sutta seems to indicate that an adept at this demonstrates a radiance that transcends night and day [光背 (?)]. Attainment: Knowledge & Vision of Reality As-it-is; Yathabhuta-nana-dassana / yathabhuta-jnana-darshana 如實知見 {rushi zhijian / jojitsu chiken}.

Method of Cultivation: The Four Frameworks of Mindfulness; cattaro satipaṭṭhana / catur smrti-upasthana 四念処 {si nanchu / shi-nenjo}, {si nanchu / shi nensho}, or 四念住 {si nanzhu / shi-nenju}. Attainment: Mindfulness with Complete Discerning Alertness; Sati-sampajanna / smrti-samprajanya 正念慧 {zheng nianhul / sho nen'e}.

Method of Cultivation: Observation of the rising and falling of each of one's Five [Clinging] Aggregates; pancha khanda / skandha 五陰 {wu yin /go on}. [(?) Vipassana / vipashyana 毘缽舍那 {pi-bo-she-na / bi-pa-sha-na}, or 觀 {guan / kan} (?)]. Attainment: Destruction of Inflows & Outflows; Asava-khaya / Ashrava-kshaya 漏盡.

As always, the views expressed here are only my own takes; to which I consciously cultivate non-attachment. I am especially tentative and open to correction in this entry. I suspect that this one shall be updated more than once.