Hard to say. This
argument appears in the Sutta Ratanasutta Nipata.Vemos this final
state, without seeds, as something that would target when trying to
“Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave
theactivity more subtle (the sankhara) back.
Jagatheesan Chandrasekharan
This
is one area in which our contemporary knowledge of Buddhism can benefit
from insights. The term “Dharana”, which literally means short and “I
can hold, carry, keep (in mind)” is a good description of the task faced
in Buddhist contemplative practice, regardless of what tradition /
schoolconsidered.In meditation we also need to maintain our meditation
object firmly in focus in mind, without losing it. This central feature
of the task undertaken when trying to cultivate meditative
concentration, relates as an equivalent to the literal meaning of the
Buddhist term “sati” (which means reminder / recall) and what is general
and now translated simply as “mindfulness” - a translation that often
aboard with questions.And the reason is as follows, in summary: To
maintain the object of meditation in mind you need to remember it.
Remember here that means you have to hold, keep in mind, your object of
concentration. This is exactly what makes the faculty of memory, usually
being pushed away by the impressions with new information by the six
senses, which, if penetrated, would result in more or less a wild
spin.If you are able to sustain their concentration on one point however
- or even as much as you can keep it, one of the laws of functioning of
the mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.As a result of
mental calmness and happiness (piti) and happiness index (sukha) will
arise and show signs of the primeirs a stronger concentration - these
being two of the five factors of meditative absorption (jhana), along
with (i) directed thought (vitakka) (ii) sustained (Vicara) and (iii)
equanimity (Upekkha).This is also the reason why is quite logical that
samma sati, mindfulness, has to come before samma samadhi, full
concentration in the Noble Eightfold Path of Buddhism - or, as shown in
this case in the Yoga Sutta, “Dharana” would be the stage immediately
prior to “Delivering the Samadhi.”In this case the Yoga Sutra throws
much light on the original meaning as understood in the early centuries
of Buddhist practice and can help us reach a more precise understanding
of what “samma sati, right mindfulness, originally meant or pointed. (In
Theravadin blog post is a rather plain and that shows how sati yoniso
manasikara are coming in practical terms, check this link ).On the
opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.” The Pali term is sampajaññā - which literally means
“next-consideration”, eg, be well aware of when performing an action,
then a “clear understanding” of what it does - but this activity is a
result of sati, as having the mind fixed on an object leads to a refined
consciousness that arises when during the next and keep the mind of an
object, creating a clear understanding of the few sensory impressions
that may enter. According to this concept, mindfulness would be a result
of sati and not the practice of sati in itself!But again, both
activities are happening almost simultaneously, even if not in the same
order and then the current use of the term translated can be done - at
the same time a fine distinction, however, has its benefits. You can not
keep an object from the standpoint of mind without which would create
or develop mindfulness in mind - but (unfortunately!) you may be aware
of all your actions that you work without the right concentration - as
when eat an ice cream, in seeking the sensual pleasure, an example of
improper care. This being the fact that unfortunately idealize the
interpretations of some Westerners who want to say “Buddhist”.There is a
difference between deliberately let himself be led by sense impressions
by focusing on their physical pleasures and enhancing / supporting raga
(desire) and nandi (joy) - and, from the perspective of Gotama Buddha,
put his feet on the ground using the mindful memory and thus
experiencing a more refined awareness of trying to get it off the shaft
so that it results in a greater mindfulness, in the culmination of his
experience flows into total equanimity in the face of both pleasurable
and painful sensations.Thus, then, we must understand as vipassanā is no
way a synonym for mindfulness (sati) but something that springs from
the combination of all these factors especially the last two, samma sati
(mindfulness) and samma samadhi (right concentration) applied to the
relentless observation of what appears to be in front of (yathabhuta).
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices. This would show us how and in what particular
point, was considered to be the “essence” of meditation (in addition to
being philosophical discussion of its purpose) in order to be considered
universally true, then that can be “merged” into other forms of
practice religious.Under this view, the Yoga Sutta is actually quite
revealing. Consider a few passages that copies may shed light on this
idea. Passages like the following really seems a direct copy and paste
the Buddha-Dhamma. Some of them even make much sense in a context of
religious doctrine theological-in-search-of-the-soul-creationist , but
it fits absolutely in the philosophy of liberation through concentration
and wisdom. However, they were considered “truth” and “accepted” so
that the author Hindu / Brahman had no other choice but to incorporate
them into their theistic philosophy, reminding us Western Christians
today that due to the common acceptance of the idea karma / kamma,
sometimes find ways to incorporate this idea in their religious
views.Let’s start seeing the following list of impurities that Yoga
Sutra tells us must be overcome:“Avidya (ignorance), Asmita (egoism),
raga-Dvesha (desires and aversions), Abhinivesha (clinging to mundane
life) are the five klesha or distress. Destroy these afflictions [e] You
will realize Samadhi. “[Free translation of the original quote from
Wikipedia]What impresses the reader as Buddhist before this paragraph is
the simple fact that all these impurities listed are those that no
longer are you supposed to Arahant one, or Awakened (!!!). That is,
according to the text of Patanjali, the “Samadhi of Conduct” would be
conceptually the same as the Buddhist Liberation.Consider the terms
used:Avijja, ignorance or mental turvidão is even mentioned in the first
place, while clearly a Buddhist point of view is considered the root of
all problems.Then “asmita”, which is superficially translated as
“selfishness” by understanding that had developed in shallow Sanskrit
tradition that was ignorant of the deeper meaning of that term as used
in the suttas of the Pali Canon (or tried to distort to suit your
context religious).This term Buddhist in particular, pointing to the
deeply embedded “notion that it is” (ASMI-tā) has a clear explanation in
the suttas, but here in this passage and elsewhere, is reduced to a
mere “selfishness” as a moral impurity devoid of its original
psychological application. In the suttas “ASMI-Mana” is a deeply rooted
psychological tendency that only a Arahant (Iluminsfo) won [see post
“The scent of am” blog Theravadin].And there is also “abhinivesa”, a
term the Buddha uses to explain how our mind comes in and assumes the
five groups of attachment. The term “Nives” denotes a dwelling, a house -
a simile brought by the Buddha to show how our consciousness moves
“inside” of the contact experience of the senses and settles as if
living in a house (see Sutta Nipata, Atthakavagga , and Haliddakani
Magandiya Sutta Sutta). This usage is decreased very particular
psychological context in Hindu / Brahmin to denote only an “attachment
to worldly life.”But here is worth questioning whether this was also
shared by superficial understanding or just by Patanjali Yoga Sutra
later commentators, who have lost sight of these implications for not
having knowledge of or access to the preceding context of Buddhism in
the Yoga Sutra was written?And sometimes something awakening about the
“sati” Buddhist can also be found. We have another pearl of a Buddhist
point of view, which can be considered truly revealing: the use of the
word “Dharana” in the text of Patanjali.
Pāḷi
Cattārome, bhikkhave, yogā. Katame cattāro? Kāma·yogo, bhava·yogo, diṭṭhi·yogo, avijjā·yogo.
Katamo
ca, bhikkhave, kāmayogo? Idha, bhikkhave, ekacco kāmānaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca
ādīnavañca nissaraṇañca yathā·bhūtaṃ nappajānato yo kāmesu kāma·rāgo
kāmanandi kāma·sneho kāma·mucchā kāma·pipāsā kāma·pariḷāho
kāma·j·jhosānaṃ kāma·taṇhā sānuseti. Ayaṃ vuccati, bhikkhave, kāmayogo.
Iti kāmayogo.
Bhava·yogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca
ādīnavañca nissaraṇañca yathā·bhūtaṃ appajānato yo bhavesu bhava·rāgo
bhava·nandī bhava·sneho bhava·mucchā bhava·pipāsā bhava·pariḷāho
bhava·j·jhosānaṃ bhava·taṇhā sānuseti. Ayaṃ vuccati, bhikkhave,
bhavayogo. Iti kāma·yogo bhava·yogo.
Diṭṭhi·yogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca
ādīnavañca nissaraṇañca yathā·bhūtaṃ appajānato yo diṭṭhīsu diṭṭhi·rāgo
diṭṭhi·nandī diṭṭhi·sneho diṭṭhi·mucchā diṭṭhi·pipāsā diṭṭhi·pariḷāho
diṭṭhi·j·jhosānaṃ diṭṭhi·taṇhā sānuseti. Ayaṃ vuccati, bhikkhave,
diṭṭhiyogo. Iti kāma·yogo bhava·yogo diṭṭhi·yogo.
Avijjā·yogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phass·āyatanānaṃ
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
nappajānāti. Tassa channaṃ phass·āyatanānaṃ samudayañca atthaṅgamañca
assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ appajānato yā chasu
phass·āyatanesu avijjā aññāṇaṃ sānuseti. Ayaṃ vuccati, bhikkhave,
avijjā·yogo.
Iti
kāma·yogo bhava·yogo diṭṭhi·yogo avijjā·yogo. Saṃyutto pāpakehi
akusalehi dhammehi saṃkilesikehi pono·bhavikehi sadarehi dukkha·vipākehi
āyatiṃ jāti·jarā·maraṇikehi. Tasmā ayogakkhemīti vuccati. Ime kho,
bhikkhave, cattāro yogā.
Cattārome,
bhikkhave, visaṃyogā. Katame cattāro? Kāma·yoga·visaṃyogo,
bhava·yoga·visaṃyogo, diṭṭhi·yoga·visaṃyogo, avijjā·yoga·visaṃyogo.
Katamo
ca, bhikkhave, kāma·yoga·visaṃyogo? Idha, bhikkhave, ekacco kāmānaṃ
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
pajānāti. Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca
nissaraṇañca yathā·bhūtaṃ pajānato yo kāmesu kāma·rāgo kāma·nandī
kāma·sneho kāma·mucchā kāma·pipāsā kāma·pariḷāho kāma·j·jhosānaṃ
kāma·taṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, kāma·yoga·visaṃyogo.
Iti kāma·yoga·visaṃyogo.
Bhava·yoga·visaṃyogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ pajānāti.
Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca
nissaraṇañca yathā·bhūtaṃ pajānato yo bhavesu bhava·rāgo bhava·nandī
bhava·sneho bhava·mucchā bhava·pipāsā bhava·pariḷāho bhava·j·jhosānaṃ
bhava·taṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, bhava·yoga·visaṃyogo.
Iti kāma·yoga·visaṃyogo bhava·yoga·visaṃyogo.
Diṭṭhi·yoga·visaṃyogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ pajānāti.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca
nissaraṇañca yathā·bhūtaṃ pajānato yo diṭṭhīsu diṭṭhi·rāgo diṭṭhi·nandī
diṭṭhi·sneho diṭṭhi·mucchā diṭṭhi·pipāsā diṭṭhi·pariḷāho
diṭṭhi·j·jhosānaṃ diṭṭhi·taṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave,
diṭṭhi·yoga·visaṃyogo. Iti kāma·yoga·visaṃyogo bhava·yoga·visaṃyogo
diṭṭhi·yoga·visaṃyogo.
Avijjā·yoga·visaṃyogo
ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phass·āyatanānaṃ
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ
pajānāti. Tassa channaṃ phass·āyatanānaṃ samudayañca atthaṅgamañca
assādañca ādīnavañca nissaraṇañca yathā·bhūtaṃ pajānato yā chasu
phass·āyatanesu avijjā aññāṇaṃ sā nānuseti. Ayaṃ vuccati, bhikkhave,
avijjā·yoga·visaṃyogo.
Iti
kāma·yoga·visaṃyogo bhava·yoga·visaṃyogo diṭṭhi·yoga·visaṃyogo
avijjā·yoga·visaṃyogo, visaṃyutto pāpakehi akusalehi dhammehi
saṃkilesikehi pono·bhavikehi sadarehi dukkha·vipākehi āyatiṃ
jāti·jarā·maraṇikehi. Tasmā yogakkhemīti vuccati. Ime kho, bhikkhave,
cattāro visaṃyogā ti.
The Eight Limbs of Yogic Meditation - Patanjali’s Yoga Sutras
Arsha Bodha Center - Swami Tadatmananda
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All
forms of Yogic Meditation practiced today are based on the Yoga Sutras
– a Sanskrit scripture by the ancient Indian sage, Patanjali. This
famous text prescribes a sequence of eight specific practices, ending
with samadhi, to reach the ultimate goal of spiritual life.
Links:
Yoga Sutra Lectures https://www.arshabodha.org/yogasutra….
Guided Meditations https://www.arshabodha.org/Meditation…
Meditation - A Journey of Exploration https://www.amazon.com/Meditation-Jou…
Swami
Tadatmananda is a traditionally-trained teacher of Advaita Vedanta,
meditation, and Sanskrit. For more information, please see: https://www.arshabodha.org/
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