Dhyana in the Buddhist Literature
by Truong Thi Thuy La | 2011 | 66,163 words
This page relates 鈥楳eaning of the term 鈥淰ipassana鈥濃�� of the study on Dhyana (鈥榤editation鈥� or 鈥榗oncentration鈥�), according to Buddhism. Dhyana or Jhana represents a state of deep meditative absorption which is achieved by focusing the mind on a single object. Meditation practices constitute the very core of the Buddhist approach to life, having as its ultimate aim Enlightenment (the state of Nirvana).
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2.2: (2a) Meaning of the term 鈥湷站北璨共醪醪共阅邂��
[Full title: 2.2鈥擳ypes of Meditation (2): Insight Meditation (痴颈辫补蝉蝉补苍腻-产丑腻惫补苍腻) (a): Meaning of the term 鈥湷站北璨共醪醪共阅邂�漖
The dictionary meaning of the word 痴颈辫补蝉蝉补苍腻 is inward vision, insight, intuition or introspection.[1]
Thus, 痴颈辫补蝉蝉补苍腻 means to see things as they are: to see things in their true perspective, in their true nature. In other words, 痴颈辫补蝉蝉补苍腻 is a technique of self observation and the cultivation of such potentialities to perfection and the development of the precepts.
Walpola Rahula opines that:
鈥�痴颈辫补蝉蝉补苍腻 (Skt. 痴颈辫补艣测补苍腻 or 痴颈诲补谤艣补苍腻), 鈥業nsight鈥� into the nature of things, leading to the complete liberation of mind, to the realization of the Ultimate Truth, 狈颈谤惫腻峁嘺. This is essentially Buddhist 鈥榤editation,鈥� Buddhist mental culture. It is an analytical method based on mindfulness, awareness, vigilance, observation.鈥�[2]
痴颈辫补蝉蝉补苍腻 (insight meditation) is essentially a Buddhist contribution to the spiritual wealth of the world. This is a method of analysis in which the emphasis is placed on the development of mindfulness and knowledge of reality. By applying constant awareness to the present reality of existence, the meditator becomes perfectly identified with his own being and experience. He comes to perceive the realities of impermanence, change, unsatisfactoriness, and non-substantiality in all existential phenomena, and intuitively realizes the true nature of his own inner experiences. All things are characterized by emptiness; in the ultimate analysis there is nothing that should be attached to as 鈥榤e鈥� or 鈥榤ine.鈥� The meditator sees for himself the wholesome and unwholesome thoughts rising and falling in his mind, the defilements, the virtuous qualities, the good, the evil, the noble, and the ignoble鈥揳ll are 鈥榮een鈥� and recognized in their true nature. Once the realities are directly intuited and experienced, they can be subjected to further analysis and investigation. Self-knowledge and deeper understanding of realities are obtained through consistent effort and perseverance in the practice of this kind of meditation.
The primary source of 痴颈辫补蝉蝉补苍腻 meditation is mentioned in Dhamma Cakka Pavattana Sutta of 厂补峁儁耻迟迟补-狈颈办腻测补[3] and Vinaya 惭补丑腻惫补驳驳辞. [4] While addressing the 笔补帽补惫补驳驳颈测补 Bhikkhus in 惭颈驳补诲腻测补 Vana at 痴补谤补峁嘺蝉墨 the Enlightened One, the Buddha said:
There is a Middle Path, O Bhikkhus, avoiding these two extremes, discovered by the 罢补迟丑腻驳补迟补鈥揳 path which opens the eyes and bestows understanding, which leads to peace of mind, to the higher wisdom, to full Enlightenment, to 狈颈产产腻苍补. that is to say, 厂补尘尘腻鈥�顿颈峁弓丑颈, 厂补尘尘腻鈥揝a峁卥appo, 厂补尘尘腻鈥�痴腻肠腻, samm膩鈥揔ammanto, 厂补尘尘腻鈥撃�j墨vo, 厂补尘尘腻鈥揤膩y膩mo, 厂补尘尘腻鈥�Sati, 厂补尘尘腻 Sam膩dhi.
There are many references of 痴颈辫补蝉蝉补苍腻 in 罢颈辫颈峁璦办补 literature. In Sa峁単iti Sutta of 顿墨驳丑补-狈颈办腻测补, the Buddha taught:
These are double doctrines, friends, which are perfectly set forth by the Exalted One, who knows, who sees. Thereon there should be a chanting in concord not in wrangling, that, thus this holy life may persist and be long maintained which are the doubles鈥揷alm and insight.[5]
In the Majjhima-狈颈办腻测补, the Buddha declared:
Monks, if a monk should wish, May I be agreeable to my fellows in the pure life, liked by them, revered and respected he should be one who fulfils the moral rules (蝉墨濒补), who intends on calming the mind (cetosamatha) within, whose meditation (箩丑腻苍补) is uninterrupted, who is endowed with discerning (痴颈辫补蝉蝉补苍腻), a frequent of solitary abodes (厂耻帽帽腻驳腻谤补).[6]
In the Discourse of Dasuttara (顿墨驳丑补 狈颈办腻测补), the Buddha taught:
鈥淲hich two things be practiced? Calm and Insight (meditation). These two things be practised.鈥�[7]
The most important Sutta is Satipa峁弓h膩na Sutta from Majjhima 狈颈办腻测补 which describes the applications of mindfulness as follows:
鈥淭his is the only way, monks, for the purification of beings, for the overcoming of sorrow and misery, for the destruction of pain and grief, for gaining the knowledge, for attainment of 狈颈产产腻苍补, the four arousings of mindfulness.鈥�[8]
Again in Majjhima 狈颈办腻测补 Mah膩vedalla Sutta describes 痴颈辫补蝉蝉补苍腻, as under:
鈥淗ere, friend, right understanding is forwarded by moral habits, and it is forwarded by hearing, and it is forwarded by discussion, and it is forwarded by calm and it is forwarded by vision.鈥� [9]
痴颈辫补蝉蝉补苍腻 is not a rite or ritual based on blind faith. There is no visualization of any god, goddess or any other object, or verbalization of any mantra or japa. Neither is it an intellectual nor philosophical entertainment. The word 痴颈辫补蝉蝉补苍腻 is derived from 鈥�passa鈥� (to look, to observe) and 鈥�vi鈥� (in a special way). It means 鈥渙bserving oneself in a special way.鈥� It is a technique that purifies the mind, reconditioning the negativities of anger, hatred, greed, selfishness etc. by self-observation and introspection. It is insight meditation. It is looking at things as they are and not through colored glasses. It is an effort to change the deep habit-pattern of the mind, which dwells in the continuous blind reactions of craving and aversion.
Footnotes and references:
[2]:
W. Rahula 1959: 68-9.
[4]:
Vinaya (惭补丑腻惫补驳驳补) Vol. I, p.13.
[5]:
[6]:
Majjihima-狈颈办腻测补 I, p. 44. (Aka峁卥heyya Sutta No. 6)
[7]:
顿墨驳丑补-狈颈办腻测补 III, p. 211. (Dasuttara Sutta No. 34). 鈥�Katame dye 诲丑补尘尘腻 bh膩vetabb膩? Samatho ca 痴颈辫补蝉蝉补苍腻 ca -ime dve Dhamm膩 bh膩vetabb膩.鈥�
[8]: