The Two Kinds of Meditation
Contemplation of the Buddha, the Dhamma and the Saṅgha are various forms of meditation. Meditation is of two kinds: meditation for refreshing the mind and meditation for insight.
1. A yogi, who contemplates loathsomeness of the body through reflecting on the ten stages of the dead body, may feel repulsed by the unpleasant object and his mind may stray like an untamed bull. In such a case, he should shift his object of meditation from the original object of the dead body and contemplate on the Buddha, the Dhamma or the Saṅgha. Then the mind will become refreshed and reinvigorated. The hindrances then fall away. Then he can go back to his original contemplation on the loathsomeness of the body.
It is like the case of a strong man trying to cut down a big tree to build a pinnacle for a shrine. His sword or hatchet might get blunt after cutting off just the branches of the big
The yogi, after refreshing his mind by contemplating on the Buddha, the Dhamma or the Saṅgha resumes his contemplation on the loathsomeness of the body. When he gains concentration and achieves the first absorption (jhāna) of the form realm, he meditates on the five factors of the absorption as being impermanent, suffering and insubstantial. And when the mind gains the ten stages of insight into conditioned phenomena, it matures into path-knowledge and fruition. This is the first kind of meditation.
2. A yogi contemplating the Buddha, the Dhamma or the Saṅgha first strives to achieve access concentration (upacāra-jhāna). Then he meditates on the very nature of his mental exercise. If he has been contemplating the Buddha, he applies his mind to the question: “Who is it that is meditating? Is it a man or a woman? Is he a human, a Deva, a Māra, or a Brahma?” He views the question objectively to get at the ultimate facts. Then he will come to perceive the fact that, in the ultimate sense, there is no such thing as a man, woman, Deva, Māra or Brahma; and that, in truth and reality, it is just the mind that is mindful of the object under meditation that is recollecting the attribute of the Buddha such as being Worthy (Arahaṁ).
Then he comes to understand that the mind that is being mindful of the mind-object is the aggregate of consciousness (viññāṇakkhandha); that the sensation that is associated with the consciousness is the aggregate of sensation (vedanākkhandha); that the perceiving of the sensation associated with the consciousness is the aggregate of perception (saññākkhandha); that the contact (phassa) with the sensation that arise together with the consciousness is the aggregate of volitions (saṅkhārakkhandha). Thus he understands the nature of mind and the four mental aggregates which are mental phenomena.
Further, he examines through the insight gained so far: On what do the mental aggregates depend? He perceives first, the physical base of mental phenomena (hadaya-vatthu). Next he perceives that the physical base is dependent on the four primary elements (mahā-bhūta-rūpa). Then he meditates on other corporeality that are dependent on the four primary elements. He exercises his mind diligently and in due course comprehends the nature of corporeality that such is the aggregate of corporeality, which is just physical phenomena devoid of any real person or being, and that, in truth and reality, there is no “I” or “he or she,” “man,” “woman,” etc. apart from the physical phenomena. He now gains insight into the two different kinds of phenomena, that is, mental and physical, in the last analysis, and understands that these two different phenomena are composed of the five aggregates in a detailed analysis.
Then he understands that these five aggregates are, in truth and reality, unsatisfactory and suffering and thus understands the truth of suffering (dukkha). Then he also knows that craving is the cause of suffering; and that cessation of both suffering and the cause of suffering is the truth of cessation; and that the noble path of eight constituents is the practice that is the condition for cessation. Thus having penetrating knowledge of the four truths, the yogi develops the insight, stage by stage, until it culminates in the fruition of the path-knowledge and he becomes a noble one (ariya). The meditation thus culminating in him becoming a noble one (ariya) is the kind of contemplation directed towards insight.
These remarks are extracted from the commentary on the Collection of the Numerical Discourses (Aṅguttara-nikāya) on dependent origination (paṭicca-samuppāda).
The Method of Contemplating Sensations
[This section was originally contained in chpater 39b on Sakka’s Questions. As it is very elaborate and convoluted I have removed it to these Further Explanations.]
Now we shall deal with the Buddha’s elaborate manner of teaching the subject of meditation on the three kinds of sensations. The explanation of them, as contained in the commentary and the sub-commentary, will be condensed as best as we can.
1. The mentally agreeable sensation that tends to increase demeritoriousness and to decrease meritoriousness, and which should not be resorted to. This kind of pleasant sensation is called home-dependent agreeable sensation (geha-sita-somanassa-vedanā). Visible objects, sounds, odours, tastes, tangible objects and thoughts, these six sensuous objects serve as a home for craving and are therefore termed as such. This mentally agreeable sensation arises together with craving because of these sensuous objects. If one allows the repeated arising of that kind of sensation, demeritoriousness grows and meritoriousness wanes every day. That is why the Buddha said this home-dependent agreeable sensation is not to be resorted to.
Home-dependent agreeable sensation should not be resorted to, the pleasure of the senses arise together with craving for the six kinds of agreeable sense objects that are cognized at the six sense spheres. As there are six sense objects which constitute the bases of these mentally agreeable sensations, there are six kinds of such sense-pleasure.
The mentally agreeable sensation that tends to decrease demeritoriousness and to increase meritoriousness, and which should be resorted to, means agreeable sensation that relies on renunciation (nekkhamma-sita-somanassa-vedanā). Herein, taking up the homeless life of a monastic, the attainment of absorption (jhāna), the realization of Nibbāna, insight knowledge, and all meritorious actions that break away from the hindrances are called renunciation or emancipation (nekkhamma) from worldliness.
Let’s expand this: One sets one’s goal of release from the rounds of rebirth and, leaving hearth and home, goes to the monastery, takes up the life of a monastic, establishes oneself in the purity of the four kinds of monastic precepts (catu-pārisuddhi-sīla), practises asceticism, meditates for concentration on meditation devices (kasiṇa), attains the first fine material meditation (rūpa-jhāna), and cultivates insight using that meditation as the foundation, all these practices are called acts of renunciation (nekkhamma). Pleasure derived from these activities is called pleasure dependent on renunciation. If one cultivates the repeated arising of this kind of agreeable sensation that relies on renunciation, demeritoriousness decreases and meritoriousness increases. That is why the Buddha said this agreeable sensation that relies on renunciation should be resorted to.
Regarding the naturally agreeable sensations dependent on renunciation (nekkhamma-sita-somanassa-vedanā), there are also six kinds based on the agreeable sense objects of six kinds that cause the arising of the agreeable sensation, beginning from the first step of renouncing the householder’s life to the attaining of mundane and supermundane meditation up to the third absorption (jhāna). In the teaching, the two categories of pleasant sensation, the six home-dependent agreeable sensations and the six agreeable sensations dependent on renunciation occur frequently.
With regard to disagreeable sensations and neutral sensations which will be mentioned in due course, the terms of six home-dependent and six dependent on renunciation will also appear frequently. It should be noted that these terms are also used with reference to the six sense objects.
In the third paragraph, the type of agreeable sensations dependent on renunciation
Secondly, there is the one that arises without the initial application of the mind (vitakka) and sustained application of the mind (vicāra). This refers to the pleasurable sensation that arises at the attainment of the second and the third absorptions (jhāna). The second is superior to the first. In this third paragraph, the Buddha compares the two ways in which monastics many attain the Arahat fruition (Arahatta-phala).
To expand this statement: The first monastic, in contemplating the pleasant sensation that arises together with an initial application of the mind and sustained application of the mind, that is, pleasant sensation pertaining to the sense sphere (kāmāvacara-somanassa-vedanā) and pleasant sensation pertaining to the first meditation of the fine material sphere (rūpāvacara-paṭhama-jhāna-somanassa-vedanā) contemplate: “On what does the pleasant sensation depend?” And he perceives that it depends on the physical body. Then he proceeds to contemplate the three characteristics of impermanance (anicca), suffering (dukkha) and unsubstantiality (anatta) of mental phenomena, as has been described above. And in due course he attains the Arahat fruition (Arahatta-phala).
The second monastic, in contemplating the pleasant sensation that arises without initial application of the mind and sustained application of the mind, that is, the second and the third meditations (jhāna) of the fine material sphere (dutiya-tatiya-jhāna-somanassa-vedanā) through developing insight as mentioned earlier on, attains the Arahat fruition.
In the above two cases, the object of meditation of the second monastic which is the pleasant sensation not in association with initial application of the mind and sustained application of the mind, is superior to the object of meditation of the first monastic which is the pleasant sensation associated with initial application of the mind and sustained application of the mind. The thoughts of the second monastic that contemplate on the mind-object or sensation in its three characteristics, being not associated with initial application of the mind and sustained application of the mind, are superior to the thought of the first monastic which are associated with initial application of the mind and sustained application of the mind. In the matter of attainment of the fruition consciousness also, that of the second monastic which is not associated with initial application of the mind and sustained application of the mind, is superior to that of the first monastic which is associated with initial application of the mind and sustained application of the mind.
2. The unpleasant sensation which tends to increase demeritoriousness and decrease meritoriousness, and is therefore not to be resorted to, refers to home-dependent disagreeable sensation (geha-sita-domanassa-vedanā). When one does not get some desirable visible object, sound, odour, taste, tangible object, or thought cognized through or by the eye, ear, nose, tongue, body and mind, one feels miserable. When these six kinds of sense objects that one has enjoyed do not last, they are painfully missed by the one who cherishes them. Thus unpleasant sensation (domanassa-vedanā) arises in one on account of the six sense objects. If these unpleasant sensations are allowed to arise repeatedly, demeritoriousness increases, and meritoriousness decreases. That is why the Buddha said that unpleasant sensation arising out of the six sense objects should not be resorted to.
The unpleasant sensation which tend to decrease demeritoriousness and increase meritoriousness, and should therefore be resorted to means disagreeable sensations dependent on renunciation (nekkhamma-sita-domanassa-vedanā). To the monastic who has renounced the worldly life and taken the practice of insight-development through various methods of contemplation, then visible objects, sounds, odours, tastes, tangible objects, and thoughts are perceived as impermanent and subject to change. Further, there comes the realization that
In this connection, the Pāḷi term longing (pihā) needs some explaining. The expression: “The longing to attain the supermundane,” does not mean that longing takes the Arahat fruition (Arahatta-phala) as its object, because longing is a mild form of greed which primarily is a demeritorious factor. Not to speak of a demeritorious factor, even meritorious factors divested of wisdom do not take Nibbāna as their object. Hence longing does not take Nibbāna as its object.
The fact is that the yogi has hearsay knowledge of Nibbāna. The sublime attributes of Nibbāna have not only been learnt about from other people, they have become imbued in the yogi’s mind through book learning, meditation and insight development, and a yearning towards Nibbāna has thus already been formed. This knowledge, of course, still remains in the province of concept (paññatti) only, but a fairly close idea of Nibbāna is obtained by intelligent reasoning. As a matter of fact, the absorption, paths, fruitions and Nibbāna, belong to the province of the supermundane; they are, therefore, as subtle as they are profound, and it is not easy for a yogi who has not become a noble one (ariya) to get a true idea of them. At best, he can only visualise the supermundane and wish to attain it with longing (pihā).
After the arising of the longing to attain the supermundane, the yogi drives towards his goal by cultivating insight. If, in spite of these earnest efforts, the goal is still not reached, the yogi gets frustrated: “Alas, how success evades me for all my efforts over such a long period,” he says to himself. The unpleasant sensation he now experiences is called disagreeable sensation dependent on renunciation. The repeated arising of this kind of unpleasant sensation is conducive to success.
The more disappointed he is, the greater his resolution to attain his objective, which turns into a sufficing condition (upanissa-paccaya) for success. Demeritoriousness decreases in him and meritoriousness increases. That is why the Buddha said that disagreeable sensations dependent on renunciation should be resorted to.
Although unpleasant sensation (domanassa-vedanā) is a mental factor definitely accompanied by initial application of the mind and sustained application of the mind (savitakka-savicāra), the yogi is apt to take home-dependent disagreeable sensation (geha-sita-domanassa-vedanā) as the unpleasant sensation that arises together with initial application of the mind and sustained application of the mind (savitakka-savicāra) and disagreeable sensation dependent on renunciation (nekkhamma-sita-domanassa-vedanā) as the unpleasant sensation that arises without initial application of the mind and sustained application of the mind (avitakka-avicāra). Therefore, unpleasant sensation is mentioned in these two ways.
To further explain: In this teaching, a monastic cultivates insight (vipassanā) meditation after getting established in absorption (jhāna), whether threshold meditation (upacāra-jhāna) or first absorption (paṭhama-jhāna), and if he cannot attain path and fruition he feels dejected and has disagreeable sensations (domanassa-vedanā). In such a case, the absorption (jhāna) which was used for development of the paths and fruitions are called unpleasant or disagreeable (domanassa), by way of a figure of speech because the meditation as preliminary steps in the course of his path of practice are to him something he does not want. If, in spite of the disappointment, he perseveres and ultimately attains the paths and fruitions, the supermundane Dhamma that he realizes is also called disagreeable in a figurative sense since it is the outcome of, or is caused by, the disagreeable sensation.
The yogi or meditator regarding his own thoughts associated with the initial application of the mind and sustained application of the mind which cause unpleasant sensation, or regarding his own thoughts which are not associated with initial application of the mind or sustained application of the mind which causes his unpleasant sensation as unpleasant sensation itself, associated with or dissociated with, initial application of the mind, as the case may be, then reflects: “Oh, how long will it be before I can successfully gain insight into unpleasant sensation which arises together with initial application of the mind
Furthermore, he considers the fruition-knowledge that is caused by unpleasant sensation associated with, or arising together with, initial application of the mind and sustained application of the mind, as attainment of fruition (phala-samāpatti), through unpleasant sensation associated with initial application of the mind and sustained application of the mind; and the fruition-knowledge, that is caused by unpleasant sensation not associated with initial application of the mind and sustained application of the mind, as attainment of fruition through unpleasant sensation which is not associated with initial application of the mind and sustained application of the mind. Thinking thus, he reflects: “How long will it be before I can attain fruition which is caused by unpleasant sensation associated with initial application of the mind and sustained application of the mind? Or, fruition which is caused by unpleasant sensation not associated with initial application of the mind and sustained application of the mind?” He then enters upon a series of rigorous practices extending from three months to six months, and then to nine months.
First of all, he commits himself to a three-month training schedule. During the first month, he allows himself to sleep two out of the three watches of a night, meditating during one watch of the night. In the middle period; the second month, he allows himself to sleep only one watch of the might, meditating during two watches of the night. In the third month, he allows himself no sleep but meditates during the three watches of the night, alternating between walking and sitting. It may well be this training ends up in the Arahat fruition (Arahatta-phala). Otherwise, he does not relent but takes upon himself an additional six months of rigorous training.
In these six months, three periods of two months each are marked out as waking portions and sleeping portions of the night, as in the three-month training. After the six-month training, if he still does not attain the Arahat fruition, the monastic does not relent, but takes an additional nine months of rigorous training.
This nine-month training is made up of three periods of three months each. During the first period, the yogi allows himself to sleep two out of the three watches of the night and meditates during one watch. In the middle period, he allows himself to sleep only one watch of the night, meditating during two watches. In the third period, he allows himself no sleep but spends the whole night meditating, in alternating postures of walking and sitting.