Wisdom Wide and Deep Page 15
MEDITATION INSTRUCTION 7.1
Disadvantages of Materiality
A series of reflections sets the stage for the immaterial absorptions by instilling a disinterested attitude toward materiality. To begin, strengthen your concentration with a complete review of previous attainments: sequence through the jhānas based on breath, repulsive element, and kasiṇas.
Reflection 1: After abiding in the fourth jhāna with any kasiṇa except the limited-space kasiṇa, emerge from that absorption and reflect upon the disadvantages of materiality—the many kinds of suffering that arise dependent upon materiality. Seriously consider the vulnerablility of material phenomena to pain, cold, hunger, disease, accident, decay, and so on. Patiently reflect on the gross quality of matter as you inhibit the desire to rush toward the pleasure of higher attainments.
Reflection 2: Next, proceed to contemplate the disadvantages of the fourth jhāna as dangerously close to the coarse pleasure characteristic of the third jhāna.
Reflection 3: And last, reflect on the advantages of higher attainments that are more peaceful and sublime. These three reflections—disadvantages of materiality, dangerous proximity of the fourth jhāna to the happiness in the third jhāna, and advantages of the immaterial abidings that are more peaceful and sublime—can gradually release consciousness from attachment to all material things.
Although you won’t need to spend much time reflecting, do not skip this step. You will repeat this reflection with every transition between the fourth and the fifth jhānas as you develop this immaterial sequence and establish dispassion toward materiality. For ease of attaining a stable absorption at this time, encourage the mind to rest in the company of equanimity and one-pointed attention by not contemplating disadvantages to upekkhā and ekaggatā; later, you will contemplate the impermanence, unsatisfactoriness, and emptiness of all mental factors.
WHAT IS SPACE?
Spaciousness is an alluring but often misunderstood notion. Confusion commonly arises if we neglect to distinguish the concept of space that functions as an object of consciousness both from spaciousness as a description of a felt quality and from the indescribable realization beyond the material and immaterial planes. Buddhist teachings present the concept of space in several contexts: (1) as a quality of mental and emotional ease, as when we say that the mind feels “spacious, uncluttered, unburdened”; (2) as a framed area defined by borders, much like an ornate strip of wood surrounds a painted landscape or a wall defines the space in the room or curtains create the space for a theatrical performance; when refined, this way of perceiving space elicits the limitedspace kasiṇa (chapter 6); (3) as infinite space that occurs in the absence of perceived material and leads to the attainment of the base of infinite space (fifth jhāna); (4) as a property that delimits matter (chapter 12); and (5) as the taintless realization of emptiness, synonymous with nibbāna and enlightenment. With so many meanings for the term space, students commonly confuse one usage for another. I have had innumerable conversations with students who have experienced one aspect of space, but without exploring further, presume their attainment is more complete than, in fact, it is. Just as reading a restaurant menu is not the same as sampling the food and testing the spicing of a soup is not as nourishing as consuming a meal, reading about immaterial perceptions or glimpsing a fleeting spacious quality of mind is no substitute for meditative attainment. Meditators explore the rarefied experiences of the immaterial perceptions through meditative training, encountering many subtleties, analyzing their functions, and learning to distinguish the nuances of the many experiences associated with the English words space, spacious, empty, or void.
BASE OF INFINITE SPACE (FIFTH JHĀNA)
With the complete surmounting of perceptions of materiality, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, perceiving “space is infinite,” a bhikkhu enters and dwells in the base of the infinity of space. That former perception of materiality ceases for him. At that time there is a subtle but true perception of the base of the infinity of space, and he becomes one who is percipient of this true but subtle perception of the base of the infinity of space. In this way some perceptions arise through training, and some pass away through training. And this is that training.
—The Buddha123
Jhāna practice invites a deep unraveling of attachment to all things and all standpoints of existence. You do not add an element of space to your meditative survey or collect yet another attainment, leaving an attraction to matter intact. Although experienced as a series of attainments, the immaterial abidings function as the next rung in the ladder of relinquishment.
To dwell in a steady and uninterrupted perception of space, you shall deliberately remove the kasiṇa from awareness. To do this, first reflect on the dissatisfactory quality of materiality as previously described. Then observe a fourth jhāna kasiṇa and with a strong intention to surmount all materiality, withdraw your attention from the perception of the kasiṇa. Notice the space that it previously occupied. Since the kasiṇa was infinite in proportions, the space it occupied will be of correspondingly infinite dimensions. Repeatedly steer your attention to the notion of infinite space by reciting, space, space, or infinite space, infinite space, or boundless space, boundless space. As absorption nears, suspend verbal recitation to permit the mind to steadily dwell absorbed with the subtle luminous nimitta that is a reflection of the concept of infinite space. Quietly rest, aware of the boundless space that is known by virtue of the absence of the materiality of the fourth jhāna kasiṇa.
If you have difficulty removing the fine material kasiṇa, try focusing on a small space within the kasiṇa and incrementally expand that hole until it seems that empty space occupies infinite proportions. Imagine materiality dissolving to reveal pure space—like the gradual dissipation of steam off a kettle of boiling water or the surprising revelation of space when a window curtain is suddenly drawn back in a high-rise hotel overlooking the ocean. You may also use the less elaborate approach of bare relinquishment by abandoning any residual attraction for the four aspects of perception listed in the Buddha’s instructions: bodily sensations, resistance, attraction to diverse perceptions, and defining boundaries. Unbound by these habitual ways of orienting toward sensory phenomena, you may relax into a direct perception of this expanse of basic space.
Let the attainment of infinite space mature, abiding in it for at least one hour without interruption. Let the mind rest in this spacious ease. Grow comfortable with a knowing beyond dependence on matter. Develop the five masteries as described in meditation instruction 4.4.
BASE OF INFINITE CONSCIOUSNESS (SIXTH JHĀNA)
By completely surmounting the base of the infinity of space, perceiving “consciousness is infinite,” he enters and dwells in the base of the infinity of consciousness. That former subtle but true perception of the base of the infinity of space ceases for him. At that time there is a subtle but true perception of the base of the infinity of consciousness, and he becomes one who is percipient of this true but subtle perception of the base of the infinity of consciousness. In this way some perceptions arise through training, and some pass away through training. And this is that training.
—The Buddha124
To surmount the base of infinite space and attain the base of boundless consciousness, emerge from the base of infinite space, and reflect that this base has the disadvantage of being dangerously near to the coarse materiality of the fourth jhāna and that the base of boundless consciousness has the advantage of being even more sublime. Turn your attention around to perceive the consciousness that knows space—welcome this consciousness as your new object. Now, for the first time in the progression of jhāna, you are using a real object or “ultimate reality” rather than an abstract concept as the basis for absorption—that object being the consciousness that cognizes infinite space.
Alternatively you may simply abandon the perception of space and see what remains. T
his requires only a very small movement, a glance; a modest shift in perception reveals this brilliant expanse of unbroken knowing. Infinite consciousness is not interrupted or defined by any object that is known. It is simply the stable perception of that consciousness that was aware of infinite space. Note it as boundless consciousness or just consciousness, consciousness until you attain absorption. Develop the five masteries.
BASE OF NOTHINGNESS (SEVENTH JHĀNA)
By completely surmounting the base of the infinity of consciousness, perceiving “there is nothing,” he enters and dwells in the base of nothingness. That former subtle but true perception of the base of the infinity of consciousness ceases for him. At that time there is a subtle but true perception of the base of nothingness, and he becomes one who is percipient of this true but subtle perception of the base of nothingness. In this way some perceptions arise through training, and some pass away through training. And this is that training.
—The Buddha125
The concept of absence is the object for the next attainment. First reflect on the danger—the base of infinite consciousness is threatened by its proximity to the base of infinite space—and intuit that the perception of nothingness will be even more peaceful and sublime. Careful and unhurried reflection awakens disenchantment for the prior attainment of infinite consciousness. By relinquishing all desire for the base of infinite consciousness, recall that there can be only one object of consciousness at any one time. Therefore, to apprehend the base of infinite consciousness (sixth jhāna), the previous perception of space (fifth jhāna) had to be absent. Turn your attention to the concept of absence. Dwell knowing the absence of the consciousness that had previously taken space as its object. Note this absence as nothing, nothing, or absence, or void, until you attain absorption (seventh jhāna). Then develop the five masteries.
If you find these instructions confusing, try just dropping the perception of consciousness and notice what is left. You’ll find nothing, yet you’ll be aware of the absence of things. Without something to grasp, the mind rests with profound ease, unwinding eons of tension compounded by grasping possessions, roles, identities, and experiences. Finally you can relax, unburdened by any “thing” to pursue.
To describe the base of nothingness, the Visuddhimagga uses the illustration of entering a hall where everyone has left. Upon entering the hall, you perceive that there is nothing there. You do not think about the people who have left. Rather, you experience a clear steady perception of the absence of things.
BASE OF NEITHER-PERCEPTION NOR-NONPERCEPTION (EIGHTH JHĀNA)
The consciousness that is aware of the base of nothingness serves as the object for absorption in the base of neither-perception-nor-nonperception. After emerging from the base of nothingness, cultivate dispassion toward the attainment of nothingness by reflecting on its proximity to the lesser attainment of infinite consciousness. Incline toward the stillness of the base of neither-perception-nor-nonperception as more peaceful and sublime.
In addition, contemplate the limitations and disadvantages of perception and feeling. Consider that human beings constantly seek sensory impressions without satisfaction; we become exhausted when driven to accumulate pleasures and avoid pain; we often misinterpret causes, exhaust ourselves comparing transient experiences with impressions long past or yet to occur, and perpetuate habits that lead inevitably to greater anguish. Since perception is dependent on memory, it is inevitably faulty and misleading. Contemplating the faults of raw perception and feeling will instill dispassion at a remarkably subtle level. These contemplations unravel a deeply rooted compulsion to seek experiential satisfaction.
With disgust toward perception established, turn the attention to that consciousness that takes nothingness as its object. Try to see the consciousness that is present while perceiving the nimitta of the base of nothingness. If it is not obvious, you can trick it into revealing itself by praising the seventh jhāna consciousness. What is enjoying the quality of nothingness? Think “oh, this base of nothingness is peaceful and sublime” and quickly turn the attention to capture the consciousness that is aware of the peaceful nature of nothingness.
The Visuddhimagga illustrates this perspective with the story of a king who observes the fine work of local craftsmen.126
Suppose a king is proceeding along a city street with the great pomp of royalty, splendidly mounted on the back of an elephant, and he sees craftsmen, each wearing one cloth tightly as a loincloth and another tied around his head, working at various crafts such as ivory carving, etc., their limbs covered with ivory dust, etc.; now while he is pleased with their skill, thinking, “How skilled these craft-masters are, and what crafts they practice!” he does not, however, think, “Oh that I might abandon royalty and become a craftsman like that!” Why not? Because of the great benefits in the majesty of kings; he leaves the craftsmen behind and proceeds on his way.
In such a way, you can praise the exquisite qualities of the base of nothingness without the slightest wish to abide there, because you are heading to the more comfortable dwelling place of the sphere of neither-perception-nor-nonperception.
The consciousness that perceives nothingness is your new object. Note it as peaceful, peaceful, cultivating steady awareness of the “non existence of nothingness” until absorption arises. Then develop the five masteries.
This state of neither-perception-nor-nonperception is difficult to describe, and yet it can have a striking impact on the mind. In this state where no sounds, sensations, thoughts, emotions, or intentions impinge on the mind, and there is nothing to perceive except a subtle past consciousness, the mind finds total relaxation. For many meditators this is a fragile state and the slightest activation of intention will abruptly end the absorption. Only a residue of mental factors colors the base of neither-perception-nor-nonperception, and these are in a subdued state.
The Visuddhimagga uses two traditional images to describe the extreme subtlety of this state. The first image is of a bowl with a residue of oil in it:127 An attendant wants to serve his master some rice gruel. He tells the master, “I have brought rice gruel, but your bowl has oil in it.” The master replies, “Go get that other bowl and pour the oil into it, so this bowl can be used to serve the gruel.” The attendant responds, “There is no oil to pour out.” This is the analogy for the base of neither perception-nor-nonperception. Just as there is neither oil nor nonoil, but a residue of oil remains, so it is with the base of neither-perception-nor-nonperception: perception is not engaged by taking up objects, and yet perception is not absent. There is a residue of the functions of feeling, perception, mental formations, and consciousness; however, all are extraordinarily subtle.
The Visuddhimagga’s second example uses water as the metaphor:128 A novice and an elder monk who is nearly blind are traveling between villages. The novice sees water on the road ahead and says to the elder, “There is water ahead sir, get out your sandals.” The elder responds, “Good, let us take a bath. Where is the towel?” The novice responds, “There is no water for bathing.”
The illustration of the presence of water that is not usable attempts to describe the residue of subtle formations. The sphere of neither-perception-nor-nonperception is referred to as not perception because you can’t recognize anything about it. And it is referred to as not nonperception, because you can still recognize it. Hence, a state that is a perfection of simplicity has gained a rather long and awkward name.
To attain the base of neither-perception-nor-nonperception, you do not dull or suspend perception, but clearly become aware of the consciousness that is aware of nothing. It is an ultrasubtle and luminous attainment that will diminish residual infatuation with all previous perceptions. This absorption highlights the burdensome character of perception, represented by the five aggregates of clinging—matter, feeling, perception, mental formations, and consciousness (chapter 14)—while regarding them with nonattachment. It thereby instills dispassion for any state of abiding.
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CRITIQUE OF DESIRE
Embedded in jhāna training is a critique of desire. Each attainment illuminates the unsatisfactory quality of the previous jhāna and requires the relinquishing of attachment to the coarser phenomena. Saturated by subtle pleasures in jhāna, you will soon realize that these pleasures are limited and naive infatuation with them gradually ends. Like children who outgrow certain toys and seek more sophisticated pursuits as they age, you will leave many attractions behind through the development of jhāna. With each new stage you may question attachment, asking, “Is desire a reliable basis for my happiness?” Incrementally and experientially, you establish genuine disenchantment with phenomenal existence. Whether or not you believe in past and future lives, you may see how desire propels us into new modes of being, moment by moment. Infatuation controls an untrained mind by compelling a lingering glance toward an attractive person, an unmindful walk to the refrigerator, or an unexamined yearning that might impel you to reappear lifetime after lifetime to revel in sensory stimulation. Unable to resist craving, you may be addicted to sensory stimulation and habitually grasp what you seek. Do you relish the sublimely refined experiences of jhāna, or do you genuinely seek the ending of all attachments? Contemplate the potential of liberation from all constraints, freedom from even the most sublime experiences of mind and matter, the ending of all distress, the cessation of attachment, the realization of nibbāna. Jhāna provides a profound system for training the mind to let go. The training should not harbor refined desires or subtle attachments; the Buddha encouraged his disciples to not even cling to the highest immaterial jhāna or the equanimity associated with the attainment. Although it might be considered the best object of clinging, one “should not delight in that … or remain holding to it.”129 So don’t rush the progression just to collect more experiences. Like traveling across a series of steppingstones that span a flowing stream, experience each step in the progression, free of lingering attachment to any stage of the path.