And so we find that in the practise of Satipaṭṭhāna Vipassanā meditation, meditators who possess this quality of appamāda are those who very respectfully, carefully, diligently, vigilantly, meticulously, earnestly, and with proper-attention, apply mindfulness and clarity of mind to the investigation of the dhammas moment after moment, continuously, and relentlessly. And in the Vipassanā meditation technique as taught by the late Ven. Mahāsi Sayādaw of Burma, in order to step up this quality of appamāda during the time of intensive meditation retreat, meditators are even encouraged to slow down all their physical movements so that they may be able to observe and investigate the dhammas or phenomena involved in the movements more carefully and meticulously.
However, this very sound instruction of the late Ven. Mahāsi Sayādaw has sometimes been met with criticism from some quarters, the criticism being that such deliberate slowing down of physical activities is not natural because this is not the way we normally go about our usual daily life outside of a meditation retreat.
Those who hold such a view also believe that in order for meditation to be of any use it should be beneficial to our life outside of the retreat setting of a meditation centre. Since we do not deliberately slow down our physical activities in our normal workaday life, and in fact we usually have to move very fast, such practise of slowing down in a retreat in order to be able to observe more carefully can't be of any benefit.
Let us first address the issue of naturalness. It is said that slowing down one's physical movements when practising Satipaṭṭhāna Vipassanā meditation is not natural because this is not the way we normally move in our normal everyday life. Here naturalness is being measured against what is normal in our everyday life. However, we often see that what is considered normal in our everyday life may not always be natural.
For example all the stress we experience in our everyday life is not really natural in the sense that they are not produced by nature but by the insane and ever-demanding modern fast-paced lifestyle that we humans have created for ourselves. Many of the diseases afflicting a normal modern human today are the result of the unnatural sedentary lifestyle typical of many modern humans living in big unnatural human-created cities, breathing unnaturally human-generated air pollutants, and eating unnaturally processed mass produced food. In fact a normal human being today has become so unnatural (and irresponsible) that he is actually altering the face of nature itself through over-consumption of the earth's natural resources, over production of goods to meet a falsely created demand (no thanks to Capitalism), and the irresponsible disposal of production waste.
So given that what is normal in our everyday life is not always natural, we propose not to measure naturalness against our normal workaday life. And this is especially relevant in the context of the practise of Satipaṭṭhāna Vipassanā meditation because often we observe that tying down the practise to serve the purpose of our normal workaday life usually result in meditators being side-tracked from the true purpose of the practise, and at the same time robbing themselves of the true essential benefits that this practise is supposed to deliver, the benefits as intended by the Buddha.
So, instead we prefer to look at naturalness in another more fundamental way, that is by asking What is natural? The simple answer to this is nature itself is natural, which is pretty obvious. But what is nature? The practise of Satipaṭṭhāna Vipassanā meditation, as we said above, deals with investigation of natural phenomena. And by natural phenomena we mean phenomena that are natural, that exists as part of nature. Put in another way, these phenomena are nature and nature consists of these phenomena. What are these phenomena? They are mental and physical phenomena or nāma-rūpa that are involved in all our natural experience of the world, that are involved in our experience of seeing, hearing, smelling, tasting, touching, and our thought activities. These nāma-rūpa are what is natural. They are nature themselves.
Now, it can be agreed that regardless of whether one moves at a normal pace or slows down one's physical movements, nāma-rūpa or nature are always present. Therefore the practise is always natural irrespective of the speed of one's movement. The naturalness of one's practise, as we choose to define it here, is not dependent on the speed of one's movement. What would be a more appropriate criterion, we believe, to determine the naturalness of the practise, a criterion which is more relevant especially in the context of Satipaṭṭhāna Vipassanā practise, is how clearly one is experiencing nature. The more clearly one experiences nature, the more clearly one can comprehend their nature of impermanence, suffering, and non-self and thus fulfil the purpose of Satipaṭṭhāna Vipassanā practise. And if slowing down one's physical movements helps one to experience the nature of these nāma-rūpa better, then why not use it? After all, the modern man is already moving too fast and often at such a dizzying speed that things are beginning to become unnatural. Look at all the mental stress that all this is creating in the minds of modern man. Why not learn to slow down a little, especially during the time when one is meditating intensively in a retreat.
One must also not forget the primary purpose of Satipaṭṭhāna Vipassanā meditation. Satipaṭṭhāna is not practised for the purpose of helping us to become more embroiled with this saṃsāric world, which is what our workaday life involved. Its purpose is to help us to develop the wisdom that will enable us to transcend this saṃsāric world of suffering (lokuttara). In the Buddha's own words he said Satipaṭṭhāna is “for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for arriving at the correct path, for the realization of Nibbāna.” (Satipaṭṭhāna Sutta, Majjhima-Nikāya Sutta 10) This is the mission statement of Satipaṭṭhāna Vipassanā practise. And to achieve this mission we need to develop the wisdom of vipassanā insight. This in turn requires that we investigate carefully, with sharp and clear mindfulness, the impermanent, suffering, and non-self nature of nāma-rūpa. We need to have the quality of appamāda as described above, and investigate these nāma-rūpa respectfully, carefully, diligently, vigilantly, meticulously, earnestly, and with proper-attention. And in the experience of many meditators, slowing down the physical movements greatly helps to step up this quality of appamāda as it allows them to investigate the nāma-rūpa involved in these movements more carefully and thoroughly.
Such a mode of practise can also find support from the following simile of the condemned man holding a bowl of oil found in the Satipaṭṭhāna-Saṃyutta:
“Bhikkhus, suppose that on hearing, 'The most beautiful girl of the land! The most beautiful girl of the land!' a great crowd of people would assemble. Now that most beautiful girl of the land would dance and sing exquisitely. On hearing, 'The most beautiful girl of the land is dancing and singing!' an even larger crowd of people would assemble. Then a man would come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Someone would say to him: 'Good man, you must carry around this bowl of oil filled to the brim between the crowd and the most beautiful girl of the land. A man with a drawn sword will be following right behind you, and whenever you spill even a little of it, right there he will fell your head.'
“What do you think, bhikkhus, would that man stop attending to that bowl of oil and out of negligence (pamāda) turn his attention outwards?”
“No, venerable sir.”Given the situation that this condemned man is in one would expect that he will make sure that there is no room for negligence (pamāda) through having his attention distracted externally no matter how alluring the girl is or how distracting the crowd. We can be sure that he will be attending to the bowl of oil very respectfully, carefully, diligently, vigilantly, meticulously, earnestly, and with proper-attention and complete mindfulness. His very life depends on this quality of appamāda in attending to the bowl of oil. In the same way should a meditator attend to his meditation object (abdominal movements, breath, postures, touch-points, etc.) as if his very life depends on it. The object should be the only concern of the meditator, just as the bowl of oil is the only concern of the condemned man. And just as the condemned man would also not be concern about what he can do with that bowl of oil afterwards, a meditator also should not be concern about how his meditation can benefit him in his daily life. Actually if he has clarity of mind during the practise he can already discern the benefits of the practise to his mind even as he is meditating. These benefits come quite naturally as a result of the practise. There is no need for him to be concern about them nor has he to wait till he returns home to his normal everyday life outside of a retreat to reap these benefits. What are these benefits? Strength of mindfulness, firmness and strength of mind, calmness and peacefulness, clarity, sharpness, and swiftness in discernment, understanding, and wisdom, strength of detachment, freedom and lightness of a mind not burdened with obsessive attachment, and much more. But more on these later.
“I have made up this simile, bhikkhus, in order to convey a meaning. This here is the meaning: 'The bowl of oil filled to the brim': this is a designation for mindfulness directed to the body. Therefore, bhikkhus, you should train yourselves thus: 'We will develop and cultivate mindfulness directed to the body, make it our vehicle, make it our basis, attend to it, familiarized ourselves with it, and practise it perfectly well.' Thus, bhikkhus, should you train yourselves.”
~ Saṃyutta-Nikāya, Satipaṭṭhāna-Saṃyutta, Sutta 20
And just as the condemned man would have to move very slowly and cautiously in order to be able to watch the bowl of oil more carefully, less the oil should be spilled and his head felled, so too the meditator should move slowly and cautiously so that he can attend more carefully and thoroughly to the nāma-rūpa with the quality of appamāda, so that he can discern the nāma-rūpa involved in the physical movement more clearly. This is also in accordance with the general idea given in the following verse of the Ven. Mahākaccāyana in the Theragāthā:
“One with eyes should be as if blind,The first three lines talks about restraint with mindfulness. The fourth line says that one who is strong should be as if feeble. He should be like a person who is weak and without strength, e.g. a sick man. Such a person would not be able to move quickly as a normal healthy person with strength and vigour would be able to. A meditator should be like such a person. Even though he is able to move quickly and swiftly he should not do so when practising Satipaṭṭhāna Vipassanā meditation. He should slow down his movements so that he may be able to step up his quality of appamāda through watching the slow movements more carefully, meticulously and thoroughly. Only by doing so will his practise be successful and he come to attain the goal of the practise.
One with ears as if deaf,
One with wisdom as if mute,
One with strength as if feeble.
Then, when the goal has been attained,
One may lie upon one's death bed”
~ Theragāthā Verse 501
Now let us consider the belief, as stated above, that in order for meditation to be of any use it should be beneficial to our life outside of the retreat setting of a meditation centre.
As we have mentioned above, tying down the practise to serve the purpose of our normal workaday life usually result in meditators being side-tracked from the true purpose of the practise, and at the same time robbing themselves of the true essential benefits that this practise is supposed to deliver, the benefits as intended by the Buddha. Also, Satipaṭṭhāna Vipassanā meditation is not practised for the purpose of helping us to become more embroiled with this saṃsāric world, which is what our workaday life involved. We might also add here that doing so would more often than not lead to dilution of the Dhamma as originally taught by the Buddha.
Having said this, however, we must also say that Satipaṭṭhāna Vipassanā is not without any beneficial results to our normal daily life. If it did not give any such benefits why would so many non-Buddhist around the world, even those in the corporate world, want to practise it. In fact, as a result of the various wholesome mental-factors (cetasika) that are developed in the course of this practise, especially mindfulness and clear wisdom, one's attitude towards the world undergo a positive transformation that brings with it various benefits which are relevant to our normal everyday life.
Firstly, through this practise one develops a deeper understanding and a more profound appreciation of life's ephemeral and unsatisfactory nature through first hand experience. This vipassanā wisdom helps one to developed a more detached attitude towards life which in turn will help one to become more easy going in one's life and not to unnecessarily take things too seriously. This is especially helpful to those who tends to take everything in life too seriously and end up carrying a lot of burden in their mind such as fears, worries and anxieties.
It is also helpful to those who have a clingy attitude, who suffer a lot due to their obsessive clinging to the various things and people around them. The detached attitude that developed as a result of this vipassanā wisdom helps one to become more easily contented and satisfied and thus enabling one to enjoy the little and simple pleasures of life better and free from clinging. It also helps one to be more empathetic of others' imperfections and not to unreasonably demand too much from them and to allow them space to breathe and be comfortable around one and thus improve one's relationship with them. One will live more lightly with a mind that is not overburdened with various kinds of obsessive likes and dislikes. When one's mind is not clouded by such obsession, and when, through the practise, it is also in a habit of discerning things clearly, it (i.e. one's mind) will become clearer. One will be able to look at things with more clarity of mind, will be able to make better judgement of a situation and thus arrived at a better decision should a decision needs to be made.
One who has developed this vipassanā wisdom will have a better acceptance of the nature of life such that no matter what life throws at him he will be able to remain calm and composed, to let things come and go, to let things be as they are without feeling the urge or need to change anything unnecessarily. He will not be overly thrilled by the good-news in life nor overly dejected by the bad news. Instead his mind will be established in a calm and equanimous mood whatever may happen. There will be less agitation in his mind and he will be able to be more at peace with everything and everybody around him.
His ability to accept the nature of things as they are also means that he is better able to accept all of his own imperfections as well as that of others. He will not be overly harsh in his judgement of himself and others. This does not, however, means that he will become complacent with what he is and have no desire to improve himself further. If there is still room for further improvement he will definitely strive energetically for improvement. But in the process of improving himself he will not over obsess himself with results and achievements. Instead due to his training in mindfulness he is able to mindfully enjoy the whole process of improvement itself. And being able to accept others' imperfections does not mean that he lets others trample all over him. Instead, due to the clarity of mind cultivated through the practise he knows when he must be firm and when he must be soft with others. And he will also have the strength of mind to handle them accordingly.
Through his direct experience of the true nature of life he will become a very realistic and down to earth person. He will not harbour any unrealistic expectation about his life, about himself, as well as about his family, relatives, friends, and associates, but will remain firmly grounded in reality. In fact he will become a very reasonable person who does not make unreasonable demands of himself and others. He will also become a very real and genuine person (and warm as well) due to his deep appreciation of the truth of life. And who will not love such a person?
The Satipaṭṭhāna Vipassanā training in continuous mindful introspection helps to develop overtime a strong habit of self-reflection. This serves as the key to a better understanding of oneself. It is in fact the first step towards increasing happiness in one's life. Through constant introspection one can come to know and understand one's usual mental response to various kinds of people, things, and situations. One can observe which of these responses is negative, unwholesome, and causes suffering and which is positive, wholesome, and brings satisfaction and happiness. Through such observation one can then take steps, with the help of mindfulness and strong will power developed through the practise, to reduce the negative unwholesome responses that give rise to suffering and encourage the positive wholesome responses that bring happiness. With increasing positive wholesome response to the people, things, and situations in one's life one would slowly come to have a more positive but yet realistic outlook about life.
The strong and firm mindfulness cultivated through Satipaṭṭhāna Vipassanā practise brings along with it the strength of calmness, peacefulness and self-control. This would give one the ability to hold oneself together firmly and calmly without breaking down. Even in the face of trying situations one would be able to be in touch with one's inner peace and calm. It allows one to be able to deal with life's situation more calmly and, together with the clarity of mind cultivated through this practise, also more wisely.
The cultivation of the mental-factors of mindfulness, concentration, and energetic effort through this practise also helps to promote memory, concentration, and an energetic mind in daily life. This would of course improve efficiency in carrying out one's everyday tasks. Besides, the cultivation of the seven factors of enlightenment (bojjhaṅga: consisting of the mental factors of mindfulness, investigation-of-dhamma, energetic effort, joy, tranquillity, concentration, and equanimity, that are aimed at arousing of vipassanā insights and realization of Nibbāna) is also said to have a therapeutic effect in the healing of many kinds of physical ailments. The high quality of the mental-factors consisting of these seven factors of enlightenment that are developed in the course of this practise produces pure and healthy cittajarūpa (materialities that arise conditioned by the mind) which replace and dispel the sickly materialities in the body and thus heal the body of any ailments it is afflicted with.
These are some of the benefits deriving out of the practise of Satipaṭṭhāna Vipassanā meditation that are relevant and helpful to one's everyday life. We are sure other meditators would be able to list many other benefits. But what we have listed above are benefits which are obtainable without having to aim one's intention specifically to attain them. In fact one need to aim one's mind during the practise to attain the goal which the Buddha himself intended of this practise, i.e. the development of vipassanā wisdom or the insights into the impermanent, suffering, and non-self nature of nāma-rūpa which will lead one finally to the complete liberation from suffering. By aiming one's mind in this way one will develop the necessary mental-factors such as energetic-effort, mindfulness, concentration, wisdom, etc. which will then naturally bring about the said benefits in one's daily life.
May all meditators and would be meditators be able to develop their practise until they clearly discern the nature of nāma-rūpa and develop vipassanā wisdom that will gradually lead them to the complete cessation of suffering.
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