Buddhist Meditation
Meditation is a
Buddhsit way. It is based on Sīla (morality), Samādhi (concentration), and
Paññā (wisdom). Actually, Sīla prevents the bad behavior at the moment (Tadangapahāna). Samādhi
reduces the arising of mental impurities a long time (Vikkhanbhanapahāna). Paññā
eliminates the defilements completely (Samucchedapahāna).
In Satipatthāna
Sutta, the Buddha clearly pointed out that meditation is the only way for the
purification of beings, for the overcoming of sorrow and lamentation, for
destruction of pain and grief, for entry into the Noble Path and for the
realization of Nibbāna.
The Sutta states the
four methods of steadfast mindfulness, namely, contemplating the body
(kāyānupassanā), contemplating the sensation (vedanānupassanā), contemplating the
mind (cittānupassanā) and contemplating the dhamma (dhammānupassanā). It ends
with a definite assurance of fruitful results: Arahatship in this very life or
the state of an anāgāmi within seven years, seven months or seven days.
The Bodhirājakumārasutta of
Majjimanikaya expresses the five most important necessaries for a meditator. If
one wants to practice meditation for achievement of Supreme bliss, he needs the
five aspects; (1) A qualified teacher, (2) A firm faith, (3) Good discipline,
(4) Real honesty, (5) constant diligence.
The
Sabbāsavasutta of Majjimanikaya states the seven ways of overcoming defilements
by seeing or understanding (dassanā), control (samvarā), use (patisevanā), endurance
(adhivasanā), avoidance (parivajjanā),
elimination (vinodanā) and meditation (bhāvanā).
First,
we must understand the four noble truths, three characteristics and dependent
co-origination. (dassana) And we must control our faculties not to arise
defilements. (samvara) Then, the four things, food and cloth, etc, must be used
with knowledge (patisevana). Besides, we should be patient to be able to
control the environment factors like: cold and heat. Otherwise, defilements
will arise in us (adhivasana). And if we face the danger like elephant, we
should run away or climb up the trees (parivajjana). We have to reject not to
arise desire or anger (vinodana). Finally, we have to meditate (bhāvanā).
The
Dvedhāvitakka Sutta of Majjimanikaya explains two kinds of thinking: wholesome
and unwholesome. Bhikkhus should practice to see the advantages of engaging in
wholesome thoughts and the dangers of unwholesome thoughts.
The
Vitakkasaṇṭhānasutta of Majjimanikaya describes
five ways of training the mind to overcome unwholesome thoughts during
meditation. When unwholesome thoughts come in us, we have to replace with
wholesome thoughts. In tthis sutta, thinking is the main problem. If we can stop
it, there will not arise any problem.
In
Cūḷahatthipadopamāsutta
of Majjimanikaya, the Buddha told the Brahmin Jāṇusoṇi
the good qualities of the Buddha and his teaching could be fully thankful and
understood only when one followed his teaching and practiced as taught by him
until the final goal of Arahatship was reached.
