The Fruit of the Path “Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The.

The Fruit of the Path “Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The only requirements for reaching the final goal are two: to start and to continue.” Ven. Bhikkhu Bodhi. The Noble Eightfold Path: way to the end of suffering, p. 120.

A Few Basics of Buddhism
New Four-Part Session Structure Chanting & Meditation with Ven. Yi-Hung Shifu Exploring the teachings of Śākyamuni Buddha Today we’re following our new four-part session structure. [click] We’ll start with chanting and meditation, led by Venerable Yi-Hung Shifu, the abbot of Fo Guang Shan Hawai`i. [click] Next we’ll have a brief exploration of some of the teachings of Śākyamuni Buddha. [click] After a short break [click] we’ll be introduced to Gong’an meditation practice, which many Americans know by its Japanese name, Kōan. [click] Finally, a discussion of an article by Ven. Master Hsing Yun, the founder of Fo Guang Shan, on how to apply Buddhist teachings in our daily lives. [Korean Buddhists call it Kongan] Break Introduction to Gong’an (Japanese: Kōan) meditation practice Discussion of article on applying Buddhism in one’s daily life

A Few Basics of Buddhism and How to Integrate Them
into Our Daily Lives [click] Today we’ll continue discussing a few of the basic concepts of Buddhism. And how to integrate those ideas into our daily lives. [click] Session 6 Session 7

A Few Basics of Buddhism Six Perfections; Pali: Pāramī; Chinese: 波羅密)
Pāramitā Six Perfections; Pali: Pāramī; Chinese: 波羅密) In this section of the class, we explore some of the teachings of Shakyamuni Buddha. Today, we’ll be talking about the Pāramitā.

Six Perfections (S. Pāramitā; C. 波羅密)
Six Pāramitās The six “perfections” or virtues practiced by an enlightened being… Venerable Master Hsing Yun Being good: Buddhist ethics for everyday life, p. 157 Let’s start with the meaning of the word “Pāramitā.” In his book on Being good, Master Hsing Yun refers to the Six Paramitas as the six “perfections” or virtues practiced by an enlightened being. So let’s parse this statement a bit. [click] We have the word “perfections.” [click] And we have the term “enlightened being.”

“Perfections” Six Perfections (S. Pāramitā; C. 波羅密)
Translation of Sanskrit “Pāramitā” and Pali “Pāramī” Parama – chief, highest, most excellent, supreme Let’s start with the word “Perfections.” [click] This term comes from the origin of the Sanskrit term “Pāramitā” and the Pali term “Pāramī.” [click] The root of this word, according to a number of scholars, is probably “Parama”, which means “highest” or “supreme.” [click] However, in a number of Buddhist commentaries, especially in China, the origin of the word Pāramitā [click] is identified as being derived from the root “Pāra”—literally, “distant,” rendered in the commentaries as “the other shore,” thus referencing a metaphor for the state of liberation: One who has gone to the other shore. For those of you familiar with the Heart Sutra, this is the “pāra” of the ending mantra: [click] Gate, gate, pāragate, pārasaṃgate, Bodhi, svāhā. Gone, gone, gone beyond, gone completely beyond, enlightenment, svāhā. Parama - Sir Monier Moner-Williams, p. 588 Buddhist Commentarial gloss of the root: Pāra – distant, the further shore Gate, gate, pāragate, pārasaṃgate, Bodhi, svāhā.

Called the six paramitas in Sanskrit, paramita means leading to the other shore or having accomplished the goal of awakening. Therefore, the six perfections liberate us from delusion and lead us to awakening, liberate us from evil and lead us toward the right path, liberate us from suffering and grant us happiness. Venerable Master Hsing Yun Where is the way: Humanistic Buddhism for everyday life, p. 55. In fact, Ven. Master Hsing Yun refers to that commentarial gloss of the term in another text in wrote. [click] Here, Paramita means “leading to the other shore” or [click] having accomplished the goal of awakening. We’ll look at the rest of this quote in a moment.

Six Perfections (S. Pāramitā; C. 波羅密) Enlightened/Enlightening Being
“Enlightened Being” Bodhisattva Enlightened/Enlightening Being The bodhisattva vehicle is founded upon developing Bodhi mind, the mind that aspires to awakening, and wishes to benefit others and liberate the world. The ultimate goal of this practice is to cultivate the supreme happiness of wisdom and compassion and to liberate all sentient beings through the practice of the six perfections and all modes of liberation. Venerable Master Hsing Yun Where is the way: Humanistic Buddhism for everyday life, p. 40. Now let’s look at the term “enlightened being.” In Mahayana Buddhism, the branch of Buddhism the predominates in China, Japan, Korea, and Vietnam, the Paramita are closely associated with the Bodhisattva. Bodhi refers to “enlightenment”; sattva means “being.” A Bodhisattva is both an enlightened and enlightening being. [click] The Bodhisattva path leads one not only to enlightenment for oneself (developing the Bodhi mind). [click] That enlightenment is used to liberate others—to liberate all sentient beings. [click] The pāramitā are not only behaviors that we engage in to become an enlightened being. They are also traits of an enlightened being that empower one to enlighten others.

Giving/generosity (S. Dāna; C. 布施) Morality (S. Śila; C. 持戒) Patience/forbearance (S. Kṣānti; C. 忍辱) In some Buddhist texts there are listed ten perfections. However, nowadays in Mahayana Buddhism we often talk about six perfections. [click] Giving, which is closely related to generosity (S. dāna; C. bùshī, shǐ, yí, yì ? 布施) [click] Morality (S. śila; C. shiluo 持戒) [click] Patience/forbearance (S. kṣānti; C. renru/chanti 忍辱) [click] Effort/vigor/diligence (S. vīrya; C. jingjin/piliye精進 ) [click] Meditative absorption (S. dhyāna; C. jinglu/chan禪定) [click] Wisdom (S. prajñā; C. zhìhuì/bōre智慧/般若) [click] We’re going to start with Giving. Effort/vigor/diligence (S. Vīrya; C. 精進 ) Meditative absorption (S. Dhyāna; C. 禪定) Wisdom (S. Prajñā; C. 智慧/般若)

Giving/generosity (S. Dāna; C. 布施) In the teaching of the Buddha…the practice of giving claims a place of special eminence, one which singles it out as being in a sense the foundation and seed of spiritual development. [click] In an essay on the Practice of Giving, Venerable Bhikku Bodhi noted that in the teachings of the Buddha, “Giving” is considered [click] the foundation of spiritual development. [click] In fact, when the Buddha gave talks to people who were not already his disciples, he would first talk about Giving before going on to other topics. Giving/generosity (S. dāna; C. bùshī, shǐ, yí, yì ? 布施) [When speaking to new audience, the Buddha] would start by emphasizing the value of giving… Venerable Bhikku Bodhi. Dana : the Practice of Giving : Introduction. Available on Access to Insight website.

Giving/generosity (S. Dāna; C. 布施) Does not in itself lead to enlightenment. Not one of the factors in the Noble Eightfold Path Venerable Bhikku Bodhi notes that Giving in itself does not lead to enlightenment. [click] It is not listed as one of the factors in the Noble Eightfold Path. [click] However, Giving provides the foundation that helps us to free our minds from defilements. Giving provides a preparation that supports the endeavor to free the mind from defilements Venerable Bhikku Bodhi. Dana : the Practice of Giving : Introduction. Available on Access to Insight website.

Giving/generosity (S. Dāna; C. 布施) Contributions to Progress on Road to Enlightenment So what are the contributions of Giving to one’s progress on the Road to Enlightenment? [click] We can talk about these contributions in terms of merit [click] and removing defilements. [click] Let’s start with merit. Merit Removing Defilements

Giving/generosity (S. Dāna; C. 布施) Three Bases of Meritorious Activity (Puññakiriyavathu) Giving In the Anguttara Nikaya in the section on Giving, the Buddha tells his disciples that there are three bases of meritorious activity. [click] Giving [click] Virtuous beharior/Moral Discipline [click] Meditation Ven. Bhikku Bodhi noted that “Giving” is the first listed. It’s important. In this sutra the Buddha talks about the fortunate rebirths that arise if one engages in all three of these to a high degree. [click] Now, many would consider a fortunate rebirth to be one in which one has great monetary riches. [click] But the greatest fortune is to meet a genuine teacher and be able to learn from him or her. Virtuous Behavior Meditative Development Aṇguttara Nikāya. Book of Eights. IV. Giving. 36(6) Activity. (8:36; IV ).

Giving/generosity (S. Dāna; C. 布施) Motivation counts “It’s an ornament of the mind” “When I am giving my mind becomes placid” In terms of merit accrued by giving, motivation counts. [click] In the Dana Sutta the lowest level of merit comes from giving with expectations. Here we are looking for rewards. [click] The next level is to give thinking “Giving is good.” Giving is the right thing to do. [click] The next level is when we actually begin to experience a placid mind when we are engaged in generous acts. [click] Finally, we have Giving as an “ornament of the mind.” Venerable Ukkamsa, a Buddhist monk in Myanmar, explained that we spend so much time trying to beautify the body with ornaments, but what about beautifying the mind? Thus giving can be seen as an ornament of the mind—the expression of a beautiful mind. The Venerable Thanissaro Bhikku notes that this highest motivation “requires a certain level of mastery in concentration and insight in order to be one’s genuine motivation for giving. As we progress along the path generosity becomes a part of us. We naturally express the trait of generosity through giving to others. Merit Giving thinking “Giving is good” Giving with expectations, with a bound mind, looking for rewards Aṇguttara Nikāya. Book of Sevens. IV. 52(9) Dāna Sutta : Giving. (7:49; IV 59).

Giving/generosity (S. Dāna; C. 布施) Motivation counts True dana is not a trade, a bargaining strategy. In true giving there is no thought of giver and recipient. This is called the “emptiness of giving,” where there is no perception of separation between the one who gives and the one who receives. Ven. Thich Nhat Hanh Opening the heart of the cosmos: insights on the Lotus Sutra, p. 178 Venerable Thich Nhat Hanh reinforces this idea of going beyond giving for reward when he says that true dana is not a trade. [click] He goes on to say that in true dana there is no perception of separation between the one who give and the one who receives.

Giving/generosity (S. Dāna; C. 布施) Motivation counts [A true practitioner] sincerely strives to create a bright future to benefit all. Yet if we want to awaken our true capacity for happiness, we must first take down the walls that separate us. In this way, we can begin to recognize, affirm and strengthen the interlocking web of human relationships in which we all exist. Venerable Master Hsing Yun Where is the way: Humanistic Buddhism for everyday life, p. 57. Venerable Master Hsing Yun also emphasizes this lack of separation. [click] He notes that a true practitioner is motivated to create a bright future for everyone. [click] And that in order to do this we must take down the walls the separate us.

Giving/generosity (S. Dāna; C. 布施) Removing Defilements The roots of the unwholesome Greed Giving/generosity antidote What role does Giving play in removing defilements? [click] In a previous session we talked about the three roots of the unwholesome, also referred to as three poisons: [click] Greed [click] Ill will/Hatred [click] Delusion [click] Giving, and its corollary trait, generosity, constitute an antidote for greed. [click] And generosity, according to Venerable Bhikku Bodhi, debilitates hatred. Ill will/Hatred Generosity debilitates hatred Delusion Venerable Bhikku Bodhi. Dana : the Practice of Giving : Introduction. Available on Access to Insight website.

Giving/generosity (S. Dāna; C. 布施) Removing Defilements The Buddha taught, “When you are angry with someone, try giving something to him or her.” … when you become angry with someone, remind yourself of the Buddha’s advice. As soon as the idea of giving something to that person comes to you, your suffering will lessen. Ven. Thich Nhat Hanh Opening the heart of the cosmos: insights on the Lotus Sutra, p. 180 Ven. Thich Nhat Hanh quotes the Buddha as recommending giving as an antidote for anger, a form of ill will. And then he notes that even the thought of giving begins to lessen our suffering. So, in addition to accruing merit, cultivating the practice of giving and the mind of generosity helps us on our spiritual path, lessening our own suffering as well as that of others.

The greatest gift is the Dharma.
Six Perfections (S. Pāramitā; C. 波羅密) Giving/generosity (S. Dāna; C. 布施) The greatest gift is the Dharma. Just one last thought about giving. The Buddha noted that there are two kinds of gifts: material goods and the Dhamma. He stated that the gift of the Dhamma is foremost. We can talk about this when Shirley leads us in our discussion of giving. Anguttara Nikaya. Book of Twos. XIII. Gifts: Two kinds of gifts: material good and the Dhamma. The gift of the Dhamma is foremost. Aṇguttara Nikāya. Book of Twos. XIII: Gifts.

Giving/generosity (S. Dāna; C. 布施) Morality (S. Śila; C. 持戒) Patience/forbearance (S. Kṣānti; C. 忍辱) Now let’s explore perfection of morality, often referred to by the Sanskrit term, Śila. We’ve talked about this before so this will be brief. Effort/vigor/diligence (S. Vīrya; C. 精進 ) Meditative absorption (S. Dhyāna; C. 禪定) Wisdom (S. Prajñā; C. 智慧/般若)

Morality (S. Śila; C. 持戒) The trainings remind us to consume mindfully and refrain from doing things that can harm our body and mind. They help us refrain from harming others and from using the kind of language that causes disharmony and division and brings about suffering. The practice of shila … is a path to greater understanding and compassion. Ven. Thich Nhat Hanh Opening the heart of the cosmos: insights on the Lotus Sutra, p. 182 [click] Venerable Thich Nhat Hanh tells us that the precepts help keep us from doing things that harm our own bodies and minds. [click] As well as refraining from harming others and producing discord both in our lives and the lives of others. [click] But then he adds the following, adhering to the precepts, the shila, is a path to greater understanding and compassion. Wisdom and compassion are primary characteristics of a bodhisattva, an enlightened and enlightening being.

Morality (S. Śila; C. 持戒) Five Precepts of the laity (S. Pañcaśīla; C. 五戒) Refrain from killing (S. Prāṇātipāta-virati; C. 不殺) Refrain from stealing (S. Adattādāna-virati; C. 不盜) To abstain from taking what is not given The most succinct list of guidelines for morality is that of the Five precepts for the laity (C. wu jie) [click] Abstain from killing (C. bu shasheng/lishasheng) - This is part of not harming others [click] Abstain from stealing (C. bu toudao/li buyu qu) – actually, to abstain from taking what is not given. This is also not harming others. In the long run it is also about not harming ourselves—harm that may come in this life from our actions or in future lives as karmic consequences. [click] Abstain from sexual misconduct (C. bu xieyin/li yu xiexing) which, if you have been following the news lately, definitely harms others and eventually oneself. [click] Abstain from lying (C. bu wangyu/li xukuang yu) – Lying, as we talked about in a previous session, causes the deterioration of trust and therefore ruins individual relationships and causes discord in society. [click] Abstain from consuming intoxicants (C. bu yinjiu/li yinjiu) – refrain from partaking, as Ven. Thich Nhat Hanh reminds us, of that which can lead to harm to our body and mind. Refrain from sexual misconduct (S. Kāmamithyācāra-virati; C. 不邪淫) Refrain from lying (S. Mṛṣāvāda-virati; C. 不妄語) Refrain from consuming intoxicants (S. Madyapāna-virati; C. 不飲酒)

Morality (S. Śila; C. 持戒) Negative must be replaced by Positive Killing must be replaced by Protecting life Stealing must be replaced by Generosity [click] Venerable Master Hsing Yun adds that on the Buddhist path each of the negatives [click] must also be replaced by a positive: [click] Killing [click] must be replaced by protecting life. [click] Stealing [click] must be replaced by generosity. [click] Sexual misconduct [click] must be replaced by respect. [click] Lying [click] must be replaced by speaking true words. [click] Consuming intoxicants, which so often produces bad behavior, [click] must be replaced by acting correctly. Sexual misconduct must be replaced by Respect Lying must be replaced by True words Intoxicants must be replaced by Acting correctly Venerable Master Hsing Yun. Where is the way: Humanistic Buddhism for everyday life, p. 139.

Giving/generosity (S. Dāna; C. 布施) Morality (S. Śila; C. 持戒) Patience/forbearance (S. Kṣānti; C. 忍辱) Now let’s talk briefly about Kṣānti. Often translated as patience or forbearance. Patience/forbearance (S. kṣānti; C. renru/chanti 忍辱) Effort/vigor/diligence (S. Vīrya; C. 精進 ) Meditative absorption (S. Dhyāna; C. 禪定) Wisdom (S. Prajñā; C. 智慧/般若)

Patience/forbearance (S. Kṣānti; P. Khanti; C. 忍辱) The patient man has many a fruit fall into his lap which the go-getter misses. One of them is a quiet mind, for impatience churns the mind up and brings with it the familiar anxiety-diseases of the modern business world. Patience is not just a goal. It is a tool. [click] The Venerable Bhikkhu Khantipalo, in his Practical Advice for Meditators, talked about the benefits of patience for one on the Buddhist path. We will be talking a bit about meditative absorption, as it is one of the pārāmita. A large part of that calming down the incessant chatter in the mind--the desires, the worries, the ill thoughts toward others. This takes patience. [click] Patience is also helpful in calming our anxiety diseases Ven. Bhikkhu Khantipalo mentioned these as occurring in the business world, but they are actually rampant in many spheres. [click] Ven. Bhikkhu Khantipalo then reiterates that patience is a quality that helps us in meditation. Patience quietly endures — it is this quality which makes it so valuable in mental training and particularly in meditation. Ven. Bhikkhu Khantipalo. Practical Advice for Meditators. Available on Access to Insight website.

Giving/generosity (S. Dāna; C. 布施) Morality (S. Śila; C. 持戒) Patience/forbearance (S. Kṣānti; C. 忍辱) We’ve talked about effort before when we explored the Noble Eightfold Path, we we’ll just mention it briefly here. Effort/vigor (S. vīrya; C. jingjin/piliye精進 ) Effort/vigor/diligence (S. Vīrya; C. 精進 ) Meditative absorption (S. Dhyāna; C. 禪定) Wisdom (S. Prajñā; C. 智慧/般若)

Effort/vigor/diligence (S. Vīrya; C. 精進 ) The perfection of diligence is the fearless mind that refrains from unwholesome deeds and practices wholesome deeds. [click] Ven. Master Hsing Yun first gives us the basic explanation of perfection of effort: with a fearless mind we refrain from unwholesome deeds and practice wholesome deeds. [click] Notice the word “fearless.” [click] Ven. Master Hsing Yun goes on to explain: Bodhisattvas do not fear obstacles, but diligently develop courage, diligently practice the Dharma, and diligently bring joy and benefit to others. Notice the emphasis on bringing joy to others. The Bodhisattva path, and thus the pāramitā that are an integral part of the Bodhisattva path, is a spiritual path in which we engage not just for ourselves but for the sake of others, as well. Compassion is a major factor on the Bodhisattva path. It motivates us and it also gives us strength to face whatever we need to face. Effort/vigor (S. vīrya; C. jingjin/piliye精進 ) Bodhisattvas do not fear obstacles, but diligently develop courage, diligently practice the Dharma, and diligently bring joy and benefit to others. Venerable Master Hsing Yun. Where is the way: Humanistic Buddhism for everyday life, p. 56.

Effort/vigor/diligence (S. Vīrya; C. 精進 ) …many of us believe that virya-paramita has to be difficult. So we practice very hard, believing that this is the best, most rigorous kind of practice, but our practice is joyless and we suffer. Practicing diligence in this way cannot bring good results no matter how hard we work. Ven. Thich Nhat Hanh has an interesting comment on this pāramitā. [click] Often we practice very hard, gritting our teeth and meditating for long periods because we treat meditation like some sort of bitter medicine that we have to take because it’s good for us. [click] But this approach to our practice does not bring good results. [click] He tells us that true diligence is born from joy. [click] He goes on to say: [click] This is why our practice must be informed by prajña, wisdom. True diligence, wholesome energy and effort in our practice, is born from joy. This is why our practice must be informed by prajña, understanding. Ven. Thich Nhat Hanh. Opening the heart of the cosmos: insights on the Lotus Sutra, p

Giving/generosity (S. Dāna; C. 布施) Morality (S. Śila; C. 持戒) Patience/forbearance (S. Kṣānti; C. 忍辱) That leads us to the next two pāramitā. We explored meditative absorption last session so this part will be brief. [click] And we will see that Dhyāna almost immediately leads us to our discussion of the next pāramitā, wisdom. Meditative absorption (S. dhyāna; C. jinglu/chan禪定) Effort/vigor/diligence (S. Vīrya; C. 精進 ) Meditative absorption (S. Dhyāna; C. 禪定) Wisdom (S. Prajñā; C. 智慧/般若)

A little review… Six Perfections (S. Pāramitā; C. 波羅密)
Meditative absorption (S. Dhyāna; C. 禪定) A little review… We explored meditative absorption last session, but let’s just review very briefly some of what we covered before we proceed.

Right concentration (S. Samyaksamādhi; C. 正定)
Review Right concentration (S. Samyaksamādhi; C. 正定) Two “wings” of Buddhist meditative cultivation (Bhāvanā) Last time, when we were talking about Right Concentration, we mentioned that there are many types of Buddhist meditation. [click] However, as we’re talking about Buddhist basics right now we mentioned the two major types of Buddhist meditation that have existed since the time of Shakyamuni Buddha: [click] Śamatha, tranquility (also called serenity) meditation. [click] Vipaśyanā, insight meditation. Samatha : Chinese 止 zhǐ Vipassana : Chinese 觀 guān Tranquility (S. Śamatha; P. Samatha; C. 止) Insight (S. Vipaśyanā; P. Vipassanā; C. 觀)

Review Right concentration (S. Samyaksamādhi; C. 正定) Tranquility/Serenity (S. Śamatha; P. Samatha; C. 止) Śamatha … is a state in which the mind is focused only on one item, brought to rest, and not allowed to wander. When this is done, a deep calm pervades body and mind, a state of tranquility that must be experienced to be understood. Bhante Gunaratana. Mindfulness in Plain English, p. 194. We talked about Śamatha meditation. Śamatha meditation is named after the state which one attains during this type of meditation. The Bhante Gunaratana explains: Samatha is a state in which the mind is focused on a single item, brought to rest on that object. This results in a state of deep calm, of tranquility. Samatha : Chinese 止 zhǐ

Review Tranquility (S. Śamatha; P. Samatha; C. 止)
Right concentration (S. Samyaksamādhi; C. 正定) Tranquility (S. Śamatha; P. Samatha; C. 止) Mindful Breathing Meditation Counting breaths Count each exhalation We mentioned there are many possible subjects used in samatha meditation but the most widely-used object of meditation is the breath, as we’ve been doing in class. [click] And one of the most widely used formats is to count each exhalation [click] until we reach ten, [click] then start over again at one. [click] 1, 2, 3, … 10 After ten start over 1, 2, 3, … 10

… Six Perfections (S. Pāramitā; C. 波羅密)
Meditative absorption (S. Dhyāna; C. 禪定) Stages/States of Tranquility Meditation Four Dhyāna (Pali: Jhāna; C. 禪) states of deep mental unification which result from the centering of the mind upon a single object with such power of attention that a total immersion in the object takes place In Śamatha, as our concentration deepens we experience a series of states of meditative absorption. [click] The Four Dhyana [click] The Four Immaterial States [click] And so forth. We’re not going into all of these, as it gets too technical. Four Immaterial States (Pali: Arūpāvacarajhāna) peaceful immaterial liberations transcending material form …

Tranquility (S. Śamatha; P. Samatha; C. 止) Four Dhyāna (Pali: Jhāna; C. 禪) [First Dhyāna (Pali: Jhāna; C. 禪) – meditative absorption] But’s let’s just look at the first Dhyana. Let’s parse this out: Detached from sense desires—to enter the first Dhyana we’ve distanced ourselves from constant craving. Detached from unwholesome mental states—anger, hatred, delusion. With thinking and pondering—the mind, at this stage is not perfectly still but one is no longer engaged in thoughts of sensuality, ill will, and harming. One’s thought is now absorbed in contemplation of the meditation object. And one is filled with joy. When we talk about letting go of craving, letting go of attachment, sometimes it may seem like “well, what do we have left?” The answer is joy. And that joy eventually deepens into equanimity, serenity. “Here, a monk, detached from sense-desires, detached from unwholesome mental states, enters and remains in the first jhāna, which is with thinking and pondering, born of detachment, filled with delight and joy.” From the Mahāsatipaṭṭhāna Sutta

Giving/generosity (S. Dāna; C. 布施) Morality (S. Śila; C. 持戒) Patience/forbearance (S. Kṣānti; C. 忍辱) Finally, we’re going to discuss briefly the Perfection of Wisdom. This is a huge topic so, in the time we have today, we’ll just get a taste of what this is about. Wisdom (S. prajñā; C. zhìhuì/bōre智慧/般若) Effort/vigor/diligence (S. Vīrya; C. 精進 ) Meditative absorption (S. Dhyāna; C. 禪定) Wisdom (S. Prajñā; C. 智慧/般若)

Wisdom (S. Prajñā; P. Pañña; C. 智慧/般若) The training in wisdom centres on the development of insight (vipassanā-bhāvanā), a deep and comprehensive seeing into the nature of existence which fathoms the truth of our being in the only sphere where it is directly accessible to us, namely, in our own experience. Ven. Bhikkhu Bodhi describes training in Prajñā, wisdom as development of insight that leads us to see the true nature of existence. Seeing into the nature of existence—seeing things as they really are. Not just hearing or reading about the true nature of existence. Seeing it directly. Experiencing it. How do we do this? [click] Through vipassanā meditation. The other wing of Buddhist meditative cultivation. Wisdom (S. prajñā; C. zhìhuì/bōre智慧/般若) Venerable Bhikkhu Bodhi. The Noble Eightfold Path: way to the end of suffering, p. 109.

Vipassanā bhāvanā (Insight Meditation; S. Vipaśyanā; C. 觀) Bhāvanā – mental cultivation Vipassanā So let’s talk a bit about Vipassanā bhāvanā. First, what does the term mean? [click] Let’s start with bhāvanā. [click] This means mental cultivation. [click] What about Vipassanā? Well, there are two parts to this word. [click] Passanā means seeing or perceiving. [click] The prefix “Vi” can be translated as “in a special way.” Vipassana : Chinese 觀 guān Passanā – seeing or perceiving Vi – in a special way Bhante Gunaratana. Mindfulness in plain English, p

Vipassanā bhāvanā (Insight Meditation; S. Vipaśyanā; C. 觀) Vipassanā – looking into something with clarity and precision, seeing each component as distinct, and piercing all the way through to perceive the most fundamental reality of that thing Put these parts together and Vipassanā means looking deeply into something in such a way that we [click] pierce through to the fundamental reality of that thing. Vipassana : Chinese 觀 guān Bhante Gunaratana. Mindfulness in plain English, p

Vipassanā bhāvanā (Insight Meditation; S. Vipaśyanā; C. 觀) Vipassanā bhāvanā The cultivation of the mind toward the aim of seeing in the special way that leads to insight and full understanding. Put the two words together and we see that Vipassanā bhāvanā is mental cultivation that leads to insight, to full understanding. Vipassana : Chinese 觀 guān Bhante Gunaratana. Mindfulness in plain English, p

Insight (S. Vipaśyanā; P. Vipassanā; C. 觀) Heart Sutra (S. Prajñāpāramitāhṛdaya Sūtra) Avalokiteśvara Bodhisattva, while contemplating deeply the prajñāpāramitā, realized the five aggregates are empty and was liberated from all suffering and hardship. Those of us who have been in the class since the beginning have chanted the Heart Sutra, the Prajñāpāramitāhṛdaya Sūtra. At the beginning of the sutra is the following passage: Avalokiteśvara Bodhisattva, while contemplating deeply the prajñāpāramitā, realized the five aggregates are empty and was liberated from all suffering and hardship. Venerable Thich Nhat Hanh points out that this is a description of Vipaśyanā, insight meditation. Avalokiteśvara Bodhisattva (known as Guan Shi Yin Pusa in Chinese) meditated deeply [click] and through this meditation [click] attained the insight that liberated him from all suffering. Vipaśyanā, insight meditation. Vipassana : Chinese 觀 guān … the Heart Sutra starts out by explaining the name and practice of Avalokiteshvara—he who practices looking deeply into the ultimate nature of reality and so attains the insight that liberates him from all suffering. Ven. Thich Nhat Hanh. Opening the heart of the Cosmos: Insights on the Lotus Sutra, p

Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama)
Let’s take a look at one form of Vipassana. This is a Theravada walking meditation, done more slowly than some other forms of walking meditation. Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Walking Meditation (P. Cankama)
Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition Let’s explore vipassana through a set of instructions given by Venerable Sayadaw U Pandita. We choose a place to walk. We’re not hiking Mr. Everest here. The purpose is meditation. Choose a lane of about twenty steps, then walk slowly back and forth along it Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition A short period—say ten minutes of formal walking meditation before sitting—serves to focus the mind It can be used in addition to sitting meditation. Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition Do not watch your feet And we walk—slowly. We do not look down at our feet. We’re focusing not on what we see but what we sense both physically (from our feet) and in our minds. We look ahead but with our gaze slanted downward. Focus on the sensations themselves, and these are not visual Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition Usually we divide walking into three distinct movements: Lifting, moving, and placing the foot We observe the lifting, moving forward, and placing of the foot in each step. Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition Separate the movements clearly, making a soft mental label at the beginning of each movement At first we use language, eventually no language is needed. We are noticing, being mindful of each movement. Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition When you are lifting, penetrate behind the conventional concept to understand the true nature of the whole process of lifting, beginning with the intention to lift and continuing through the actual process, which involves many sensations Notice that each movement starts with intention—we will the foot to rise. And as the foot rises we sense this. And when we sense that the foot has arisen to a certain point we generate an intention to move forward. And as the foot moves forward we sense this. And as the foot reaches a certain forward point we sense that and generate an intention to place the foot down. When the foot is lowering we sense that. When the foot reaches the ground, or walkway we sense that. Then we generate an intention for the next foot to rise. Each step comes into being, exists for awhile, constantly changing, and then the step ceases to exist. Coming into being, changing, ceasing to exist. Remember when we talked about impermance? Remember when we talked about emptiness—every phenomenon is empty of a permanent, unchanging, indepently-arising self nature? Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition It is only in the presence of three factors—effort, accuracy, and mindfulness—that concentration develops In order to engage in this meditation we need effort (Right Effort was the first of the concentration group in the Noble Eightfold Path), accuracy, and mindfulness (Right Mindfulness was the second element in the Concentration Group of the Noble Eightfold Path). Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Walking Meditation (P. Cankama) Three insights
Six Perfections (S. Pāramitā; C. 波羅密) Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition Three insights 1st – Meditators comprehend, not intellectually or by reasoning but quite intuitively, that a process such as lifting is composed of distinct mental and material phenomena occurring together, as a pair. The physical sensations, which are material, are linked with, but different from, the awareness, which is mental. Each step involves the rising, moving forward, and settling of the foot. These are physical phenomena. It also entails sensations—we become aware of our intention, we become aware of the sensation of the foot rising, we become aware of the sensation of the foot moving forward, of settling. These sensations are mental phenomena. Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition Three insights 2nd – We see with the greatest freshness and immediacy that mind causes matter, as when our intention to lift the foot initiates the physical sensations of movement, and we see that matter causes mind, as when a physical sensation of strong heat generates a wish to move our walking meditation into a shady spot…our life seems far more simple to us than ever before. Each step involves an initial intention, which is a mental phenomenon. Which then leads to the lifting of the foot, which is physical. The rising of the foot then produces a sensation, a mental phenomenon. The sensation that the foot has risen to a certain height then leads triggers another intention, to move the foot forward, a physical phenomenon. And so on. Mental phenomenon produces physical phenomenon. Physical phenomenon produces mental phenomenon. Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Walking Meditation (P. Cankama) Slow Walking in the Theravada Tradition Three insights 3rd – There is no one behind what is happening: the phenomena arise and pass away as an empty process, according to the law of cause and effect. Dependent origination and the notion that all phenomena are empty of a permanent, unchanging, self-arising nature. Venerable Sayadaw U Pandita. How to Practice Vipassana Insight Meditation. Lion’s Roar, May 18, 2017.

Tranquility (S. Śamatha; P. Samatha; C. 止) Insight (S. Vipaśyanā; P. Vipassanā; C. 觀) So, we use Samatha to concentrate the mind and purify it. When we are able to concentrate the mind we then apply that concentrated, pure mind to the practice of insight meditation. This prepares us to generate wisdom. Samatha : Chinese 止 zhǐ Vipassana : Chinese 觀 guān Wisdom (S. Prajñā; P. Praññā; C. 觀)

The roles of Samatha & Vipassanā: What the Buddha said "These two qualities have a share in clear knowing. Which two? Tranquility (samatha) & insight (vipassana). "When tranquility is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned. "When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned. … What did the Buddha say about the roles of Samatha and Vipassana? When tranquility (samatha) is developed, passion is abandoned. When insight (vipassana) is developed, ignorance is abandoned. We use samatha to cleanse the mind of lust, greed, aversion, which are a barrier to liberation. And we use vipassana to abandon ignorance, allowing us to proceed to wisdom. "Vijja-bhagiya Sutta: A Share in Clear Knowing" (AN 2.30), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 4 August 2010, .

Śamatha and Vipaśyanā in Mahayana
Six Perfections (S. Pāramitā; C. 波羅密) Śamatha and Vipaśyanā in Mahayana Mó Hē Zhǐ Guān (摩訶止觀) by Tian Tai Zhìyǐ (智顗) Need for both Śamatha (C. 止) and Vipaśyanā (C. 観) In the Mohe Zhi Guan [click] Master ZhiYi, when discussing the need for both samatha and vipassana, uses several metaphors. [click] Let’s take a look at one of them. Now, being a child of the age of electricity, this metaphor at first didn’t work for me—until I remembered… [click] This would have been an oil lamp. It’s difficult to light an oil lamp in a room with a draft. So without a draft-free room you are sitting there in darkness, unable to see. “Seeing is like a lamp, stopping is like a room with no draft.” Chi-i. Stopping & Seeing : a comprehensive course in Buddhist Meditation, translated by Thomas Cleary, p. 88.

Six Perfections (S. Pāramitā; C. 波羅密) Śamatha and Vipaśyanā in Mahayana In modern times? “Only after completing preliminary practices, such as cultivating meditative concentration and “stopping and seeing” meditation, can you enter the gates of wisdom.” Master Zhi-Yi was teaching meditation back in the sixth century. What about today? [click] Venerable Hsin Ting, in a book published by Buddha’s Light Publications, acknowledged the need for both samatha and vipassana. [click] But then the master added this. Remember, vipassana is insight meditation, leading to wisdom. He goes on to say that: The Chan School focuses more on the cultivation of meditative concentration than the cultivation of wisdom. So does this mean that there is no vipassana in modern Mahayana Buddhism? “The Chan School focuses more on the cultivation of meditative concentration than the cultivation of wisdom.” Venerable Hsin Ting. Meditation and Wisdom, p. 92

Six Perfections (S. Pāramitā; C. 波羅密) Śamatha and Vipaśyanā in Mahayana Vipaśyanā today in Mahayana Actually, it is being taught. This is an announcement for a retreat covering both Samatha and Vipassana meditation.

May all beings be happy and free of suffering
May all beings be happy and free of suffering. May they achieve enlightenment in this lifetime.

Flower What happens when conditions change? E N R G Y NUTRIENTS
Primary cause: Seed E N R G Y Conditions: Water Nutrients Energy What happens when conditions change? NUTRIENTS

5 Aggregates (S. Skandha ; C. 五蘊)
These five aggregates are the building blocks that we typically use to construct our sense of personal identity; they are the things that we cling to as being “mine,” “I,” and “my self.” (Bhikkhu Bodhi. In the Buddha’s words, p. 22) Form or materiality (S. Rūpa; C. 色) Sensations/feeling (S. Vedanā; C. 受) 5 Aggregates – wǔ yùn Form - sè Sensation – shòu Perception – xiǎng Mental formations – xíng Consciousness – shi Perception or discrimination (S. Saṃjñā; C. 想) Mental formations/Volition/Volitional formations/Conditioning factors (S. Saṃskāra; C. 行) Consciousness (S. Vijñāna; C. 識)

Tranquility/Serenity (S. Śamatha; P. Samatha; C. 止) The meditator focuses his or her mind on a certain item, such as a prayer, a chant, a candle flame, or a religious image, and excludes all other thoughts and perceptions from his or her consciousness. The Bhante Gunaratana continues: “The meditator focuses his or her mind on a certain item, such as a prayer, a chant, a candle flame, or a religious image, and excludes all other thoughts and perceptions from his or her consciousness.” Samatha : Chinese 止 zhǐ Bhante Gunaratana. Mindfulness in Plain English, p. 194.

Venerable Master Ara at Tendai Mission in Honolulu performing Goma ritual/meditation circa 1987.

Stages/States of Tranquility Meditation
Right concentration (S. Samyaksamādhi; C. 正定) Tranquility (S. Śamatha; P. Samatha; C. 止) Stages/States of Tranquility Meditation Four Immaterial States (Pali: Arūpāvacarajhāna) The base of boundless space (P. Ākāsāñcāyatana) The base of boundless consciousness (P. Vijññāṇañcāyatana) Rather than being determined by a surmounting of factors, the order of the immaterial jhanas is determined by a surmounting of objects. [click] The base of boundless space eliminates the kasina object of the fourth jhana. [click] The base of boundless consciousness surmounts the object of the base of boundless space. [click] The base of nothingness surmounts the object of base of boundless consciousness. [click] The base of neither-perception-nor-non-perception surmounts the objects the object of the base of nothingness. Because the objects become progressively more subtle at each level, the jhana factors of equanimous feeling and one-pointedness, while remaining constant in nature throughout, become correspondingly more refined in quality. The base of nothingness (P. Ākiññāyatana) The base of neither-perception-nor-non-perception (P. Nevasaññānāsaññāyatana) Bhante Henepola Gunaratana. “The Jhanas in Theravada Buddhist Meditation.”

The Six Pāramitā and the Bodhisattva Path
Six Perfections (S. Pāramitā; C. 波羅密) The Six Pāramitā and the Bodhisattva Path Called the six paramitas in Sanskrit, paramita means leading to the other shore or having accomplished the goal of awakening. Therefore, the six perfections liberate us from delusion and lead us to awakening, liberate us from evil and lead us toward the right path, liberate us from suffering and grant us happiness. Venerable Master Hsing Yun Where is the way: Humanistic Buddhism for everyday life, p. 55. So, the paramita help us on the path to enlightenment. In Master Hsing Yun’s words: [click] The paramita liberate us from delusion and lead us to awakening. [click] They liberate us and lead us toward the right path. [click] And the liberate us from suffering and grant us happiness. So what are they?

Six Perfections (S. Pāramitā; C. 波羅密) Śamatha and Vipaśyanā in Mahayana Mó Hē Zhǐ Guān (摩訶止觀) by Tian Tai Zhìyǐ (智顗) Six Wondrous Dharma Gates (六妙法門) Counting breaths (1-10) Following the breath Śamatha (C. 止) Tiantai Zhiyi is credited by some as being the founder of the Tiantai school of Buddhism. We’re going to consult two works that record his teachings on meditation: Mo He Zhi Guan (Great Stopping and Seeing—”stopping” being his translation of “samatha” and “seeing” being his translation of vipassana). And the Six Wondrous Dharma Gates (Liù Miào Fǎ Men) Dhyāna Master ZhiYi describes Buddha’s meditation under the Bodhi Tree as occurring in six stages, which he refers to as “gates” as one passes through them: Counting breaths – that’s something we’ve been doing in class Following the breath-single-mindedly following the coming in and going out of the breath. When the mind becomes fine and subtle, it becomes peaceful, still and free of any disorderliness. One becomes aware of the breath, as now long, as now short, etc. Eventually one becomes aware of following as a coarse activity. Stabilization - one fixes one’s mind and makes it still. Eventually one becomes aware of the body and mind seeming to vanish entirely as one then enters into meditative absorption. These three are equated with samatha. Cultivation of Contemplation – one employs wisdom to make distinctions. One contemplates the fine and subtle features of the breath as it goes forth and comes in. It is like a wind in the midst of space. Turning – turn back the direction of one’s contemplation so that one now contemplates that very mind that is engaged in contemplation. Purification – realizing the purity of the form aggregate, one refrains from generating false thoughts about it and does not course in discriminations regarding it. One experiences a sudden penetration through to a circumstance wherein the mind accords with wisdom. Unimpeded skillful means continuously manifest and, abiding in the “direct experiencing” of samādhi, the mind remains free of any dependence on anything at all. These last three are equated with vipassana. Stabilization Contemplation Turning (back to the mind) Vipaśyanā (C. 観) Purification Venerable Tiantai Zhiyi. The Six Dharma Gates to the Sublime, p. 23.

Patience/forbearance (S. Kṣānti; P. Khanti; C. 忍辱) To bear all manner of hardship over the course of the path to Buddhahood without ever losing commitment to liberate all beings from saṃsāra The Princeton Dictionary of Buddhism defines ksanti in terms of the Bodhisattva Path. [click] To endure hardship on the path to enlightenment while keeping in sight his or her commitment to liberate all sentient beings. [click] And not to turn away from the nature of reality, to the fact of suffering all around us, to the absence of a permanent unchanging self, and so forth. Patience/forbearance (S. kṣānti; C. renru/chanti 忍辱) Not to be overwhelmed by the profound nature of reality but instead to be receptive or acquiescent to it (e.g. receptivity to the fact of suffering) Buswell, Robert E., Jr. and Lopez, Donald S., Jr. The Princeton dictionary of Buddhism, p. 446.

The Fruit of the Path “Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The.

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The Fruit of the Path “Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The.

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Presentation on theme: "The Fruit of the Path “Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The."— Presentation transcript:

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