A Guide to
Meditation
( A question
& answer series based on the section on kayanupassana of the Satipattana
Sutta)
Question: Venerable Sir, we observe our minds
during meditation. We observe what is going on in our minds. Even though we
practice meditation, we have no clear understanding about what the “mind” is. If
you could begin this discussion with a thorough introduction to the meaning of “mind”,
we consider it as a great meritorious deed.
Answer: When we talk about our existence, we refer to
the body and mind. Body is the sheath in which mind operates. Therefore, mind
dominates the body. What is mind? Mind is a force. This force performs a
particular task. The task is nonstop perpetuation of our existence. In Pali
language, mind is referred to as “citta”. Citta is a force which
has the tendency to hold onto, attach to something. In this circumstance, we
can speculate the secret to our continuous existence. It is the nature of
moving forward resulting from holding onto, attaching to objects. We have been on a continuous journey through
the cycle of rebirth and death to date as a result of this attachment. In this
backdrop, the most appropriate scientific definition for the term “mind” is
that mind is a force based on attachment which perpetuates existence
incessantly.
Now, let’s
see where and how mind arises. Mind arises in the heart. In terms of the
Buddhist analysis, mind arises as a force, associated with pure blood,
approximately the volume of a half cup, circulating through the area of the heart
base (hadaya vatthu). Pure blood circulates through the area of
heart base. This is the location where the function of mind initiates first.
This is analogous to the initial “spark” in the engine of a motor vehicle. This
spark initiates the primary function of a motor vehicle. Without this initial
spark, a motor vehicle cannot function at all. Similarly, initial function of
our lives is triggered by the force generated by the heart- base matter (vatthu
rupa). Rupa is also known as “ruppana”(transform/change). The
Blessed One classified these rupa into 28 categories. Heart base (hadaya
vatthu) is one of the primary rupas.
Even though,
we use the term “mind” superficially in our day to day conversation, we need to
understand that the force known as mind does not arise at once. There is a
particular series of action taking place prior to the arising of mind. This is
where we need to discuss the functioning of the “Five Aggregates” (panca
kandha). There are five stages prior to the arising of mind (consciousness),
namely, Matter (Rupa), Feeling (Vedana), Perception (Sanna),
Mental Formations (Sankhara ), and Consciousness ( Vinnana). Mind (consciousness) does not arise without
the association of an object (arammana).
As a result of contact with an external object, the process
of ruppana (change) takes place in a
sense organ. For instance, when an external form contacts the eye, the process
of five aggregates begins to function in the eye. This process takes place
within the rupa kalaps (atoms) of the eye first. Due to the process of ruppana (change) within the atoms of
eye, a heat is generated there. This heat is referred to as vedana (feelings). Heat also carries a
particular a degree of temperature. The “degree
of heat” thus generated is identified as sanna
(perception). For instance, when water is boiled to 100C degrees, it reaches
the boiling point. Therefore, we need to understand that sanna (perception) refers to the degree of heat. Formations (sankara) take place following the
generation of heat. (As in the case of water becomes ice cubes when it is
frozen)
What is formed at
this stage? It is kama (liking,
yearning as a magnetic force) that is formed at this stage as sankara (formations). Thus, the process
of rupa, (ruppana = change), vedana (feeling), sanna
(perception) and sankara(formations)
which was triggered by an external visual form would result in vibrations in
atoms in the blood circulating the heart base (hadaya vatthu). Magnetic
force, developed in eye as a result of external stimuli, causes vibrations in
the heart base. This is a mutual interaction between two magnetic forces;
magnetic force developed in the eye stimulates the magnetic force existing in
atoms of the pure blood stream in the heart base. This is referred to as vinnana (consciousness); a process of
“knowing”. Is there a specific personality who comes to know of this process?
No, it is only one magnetic force being perceived by another magnetic force.
This “knowing” is referred to as “ sasankara citta”
in abhidhamma (higher teachings of the Buddha). The stage we perceive an
object through the operation of consciousness
is referred to as “ asnakara citta” in abhidhamma.
This is the stage where we are able to distinguish between the mental state of
an arahant (Worthy One) and an ordinary worldling (puthajjana). The basis for arising of consciousness in an arahant is “electrical force”, whereas, the basis for
arising of consciousness in worldlings is “magnetic force” known as “kama”. An arahant’s mind is devoid of this magnetic force known as “kama”. “kama” from a scientific perspective is similar to a magnetic force.
Thoughts arise in our minds. These thoughts carry a certain degree of heat due
to the existence of expectations. It is these expectations that generate different
degrees of heat in each thought process. Mind known as the “magnetic force” is
intensified to the level of” thoughts” with the heat generated by these
expectations.
The Supreme Buddha’s teaching focuses primarily on the topic
of mind. The Supreme Buddha advised us to confine the functioning of mind only
to a point of “identifying”, as a strategy to bring down the heat inherent in
our consciousness. References in sutta’s which read “ Ditte dittamaththam bhaviassathi, sute
sutammaththam bhavisatthi…” refer to this strategy.
Now, you would realize that the mind is a force which
transforms to thoughts (dhammas =
what is borne in mind) by way of inherent heat flow. Only 7 types of (dhammas) could manifest in a mind.( sabbacitta sadharana dhamma =seven
mental factors present in each mental moment). These 7 mental factors are phassa
( contact) , vedana ( feeling ), sanna ( perception), cetana
( volition), ekaggata ( one pointedness of mind), jivitindriya (
life-faculty ) and manasikara (attention ).
Phassa is the
stage of contact between mind and an object. Mind does not arise without the
aid of an object. Contact is the initial stage of the process for
consciousness. This initial stage known as “contact” generates a” heat”. This
particular heat generated by contact is a significant characteristic in the
process of consciousness. The degree of heat, thus generated, would depend on
the intensity of contact. A mild contact would generate a low intensity of heat
while a coarse contact would generate a high intensity of heat in this process.
It is this “heat” that makes us “aware”. Therefore, this awareness is
identified as vedana (feeling). There
are variations in feeling due to the existence of different degrees of “heat”.
These variations result from different degrees of heat generated in mind (consciousness).
Threefold feeling such as sukha (agreeable), dukkha (disagreeable) and upekkha
(neutral) are the outcome of these different degrees of heat in mind. The
Awakened One identified this stage as sanna (perception). Sanna
is the respective degree of heat in mind.
Then, the process of consciousness reaches the stage of cetana
(volition) as a result of phassa (contact), resultant heat (vedana)
and the degree of heat (sanna). Cetana holds some meaningful
thoughts.
Next stage involved in the seven mental factors (sabbacitta
sadharana dhamma) is ekaggata (one- pointedness of mind). “ekagga”
means “ be of the same mind”. For instance, when lobha (greed) arises in
mind, such a mind tends to sustain greedy mental factor with similar thoughts
continuously. Mind functions in
agreement with the respective mental factors. In other words, mind makes every
effort to hold on to the object which initiated the process of
consciousness. This phenomenon is known as
ekaggata. As this process goes on, consciouseness comes to the next
characteristic known as jivitindriya (life-faculty). The term “indriya”
refers to “domination” - domination for existence. Domination for existence rests
upon the “citta” (mind). As the energy of “mind” dominates the process of
consciousness at this stage, it is referred to as “jivitindriya”. The
process of consciousness which reaches the state of jivitindriya leaves
a certain “measure” (imprint) within the life of an individual in relation to
respective mental states. This is known as “manasikara”. Whether it is a
mind with lobha (greed) or dosa (hatred), an imprint with similar characteristics
and measure is implanted in the atoms (rupa kalapas). When these
atoms (rupa kalapas) break up (in the heart base), consciousness arises,
displaying all the characteristics, measures contained in those atoms.
Subsequent speech and bodily actions would also reflect these exact characteristics
and measures referred to in “manasikara”. The verse “mano pubbamgama dhamma…”
illustrates this phenomenon. Measures (imprints) of respective
states of mind are dominant in the process of consciousness. Measures
(imprints) of respective states of mind are the dominant
feature of the mind.
We have already discussed the difference between mind and
thoughts. When a particular idea is incorporated into the force known as mind,
mind elevates to a state imbued with a thought. When expectations merge with the force of
mind, heat of the force of mind rises to great extents. In other words, when an
idea filled with expectations merge with the mind, it would give rise to intensification
of heat in the mind.
We need to understand one important matter at this stage.
Most believe that there are two parts to mind, namely, conscious mind and
sub-conscious mind. This is contrary to the teachings of Buddhism. There is
only one type of consciousness in terms of the Buddhist teaching. For instance,
when we consider a burning flame, we do not find two levels or parts in it. It
is only a continuous flow of burning .
Mind is also a similar flow of energy. Due to the lack of knowledge with regard
to the process of recollection, flow of ideas in an individual, references have
been made to a notion of “subconscious”. The Supreme Buddha, analyzing the
mind, explained the existence of two divisions, viz; mano dhatu (mind element) and mano
vinnana dhatu (mind-consciousness element). Mano dhatu means the
location where all measures (imprints) are held, viz; brain. Mano ninnana
dhatu is the location where these measures (imprints) are perceived, viz;
heart. Consciousness arises in association with pure blood in the heart base (hadaya
vatthu). It is in the heart base that all measures, imprinted in the mano
dhatu , are perceived.
Translated from a book complied with the teachings and
personal experience on meditation by Ven. Kotte Sri Devananda thero
By Athula
sibera
athulasibera@yahoo.ca
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