To: K-list
Recieved: 2004/03/12 00:37
Subject: [K-list] The Four Fruits of the Noble Eight Fold Path
From: Macdocaz1
On 2004/03/12 00:37, Macdocaz1 posted thus to the K-list:
I have found no evidence in the discourses of the Buddha (sutta pitaka) to
support a belief that the Buddha taught two "paths" or "techniques" which are
commonly understood as the 'moist' absorption (jhana) path and the 'dry' insight
(vipassana) path. It is clear to me that the Buddha taught neither absorption
nor insight as distinct practice paths. They are simply the attainments that
one arrives at through the single practice regimen of right mindfulness
(sama-sati), which leads to right meditation (sama-samadhi), which are the 7th and
8th folds of the Noble Eight Fold Path.
Through experience it has become clear that insight and absorption are simply
two sides of the same coin. One who has absorption has insight, one who has
insight has absorption. I have found there is no insight without absorption,
and there is no absorption without insight. Insight (vipassana) is simply the
other side of the coin from absorption (jhana). These are simply different
aspects of the same thing.
There is a common Hindu metaphor for these two aspects of absorption, it is
the fire metaphor. Fire has two properties, one is to produce heat, and the
other is to produce light. The same is true of absorption (samadhi), It produces
both ecstasy (jhana), and insight (vipassana). One does not come without the
other.
This confusion in a belief in different "paths" I believe lies in an
assumption that the Buddha was teaching 2 or four distinct practice regimen, however
there is no clear evidence to support this belief in the discourses of the
Buddha (Sutta Pitaka).
The Samadhi Sutta, AN IV.41, is often sited as evidence in support of four
distinct practice paths, because it speaks of the four products or fruits of the
path. However this sutta certainly does not clearly state that there are four
"paths" nor is there any other place in the discourses of the Buddha that
clearly state there are two or four practice paths. The name of the Sutta is the
Samadhi Sutta, not the "Four Paths Sutta." Therefore I believe it is
reasonable to say this sutta is simply speaking of the four fruits that are a product
of the single practice of mindfulness (sati).
I believe this sutta is simply trying to express the four results, or fruits,
or products of the attainment of right absorption (sama-samadhi). And, I
believe the confusion lies in a belief that the Buddha was speaking of different
practice paths, however it is clear to me that he was not. These 4 descriptions
must be the four results of the single attainment of right absorption
(sama-samadhi).
How can we know that he was speaking of four results of the same practice
path? Because first of all the Sati suttas only speak of a single practice path,
which is based upon the Four Corner Stones of mindfulness. That is mindfulness
of the Breath, Body, Senses and Mind. The result of right mindfulness
(sama-sati) is absorption (sama-samadhi). Absorption simply has four characteristics:
mindfulness (sati); ecstasy (piiti) and joy (sukha), or what the Buddha
called "a pleasant abiding in the here and now (jhana);" insight into seeing things
as they are (vipassana); and knowledge & vision, which are the supramundane,
or psychic abilities (lokuttara balani).
How one can know there are four fruits from the single practice regimen of
Satipatthana is through the attainment of right absorption (sama-samadhi). It is
through attainment that we can find out for certain if there are four fruits
or four paths. All one need do is practice Satipatthana to its fruition in
right absorption (sama-samadhi), and one will find out whether there are four
fruits to the practice or not. I practiced Satipatthana to its fruition in right
absorption (sama-samadhi), and I found that without seeking these separate
fruits or attainments they have come to me purely as a consequence of the
dedicated practice of mindfulness (sati).
In conclusion I believe it is reasonable to say the practice of concentration
(Satipatthana) leads to mindfulness (Sati), which leads to absorption
(samadhi) which leads to four fruits of the practice of Satipatthana, mindfulness
(sati), ecstasy (jhana), insight (vipassana), and knowledge & vision, which are
the supramundane abilities (lokuttara balani).
Samadhi Sutta, AN IV.41
Thanissaro Bhikkhu's version is at this URL:
http://www.accesstoinsight.org/canon/sutta/anguttara/an04-041.html
"Monks, these are the four developments of concentration (samadhi). Which
four? There is the development of concentration (samadhi) that, when developed &
pursued, leads to a pleasant abiding in the here & now (jhana). There is the
development of concentration (samadhi) that, when developed & pursued, leads to
the attainment of knowledge & vision (lokuttara balani). There is the
development of concentration (samadhi) that, when developed & pursued, leads to
mindfulness & alertness (sati). There is the development of concentration (samadhi)
that, when developed & pursued, leads to the ending of the effluents.
"And what is the development of concentration (samadhi) that, when developed
& pursued, leads to a pleasant abiding in the here & now (jhana)? There is the
case where a monk -- quite withdrawn from sensuality, withdrawn from
unskillful qualities -- enters & remains in the first absorption (jhana): ecstasy &
pleasure born from withdrawal, accompanied by applied and sustained
{concentration (vitakka and vicára)}. With the stilling of applied and sustained
{concentration (vitakka and vicára)}, he enters & remains in the second absorption
(jhana): ecstasy & pleasure born of composure, unification of awareness free from
applied and sustained {concentration (vitakka and vicára)} -- internal
assurance. With the fading of ecstasy he remains in equanimity, mindful & alert, and
physically sensitive to bliss (piiti). He enters & remains in the third
absorption (jhana), of which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable abiding.' With the abandoning of pleasure & pain -- as with the
earlier disappearance of elation & anxiety -- he enters & remains in the fourth
absorption (jhana): purity of equanimity & mindfulness, neither pleasure nor
pain. This is the development of concentration (samadhi) that, when developed
& pursued, leads to a pleasant abiding in the here & now.
"And what is the development of concentration (samadhi) that, when developed
& pursued, leads to the attainment of knowledge & vision (lokuttara balani)?
There is the case where a monk attends to the perception of light and is
resolved on the perception of daytime [at any hour of the day]. Day [for him] is the
same as night, night is the same as day. By means of an awareness open &
unhampered, he develops a brightened mind. This is the development of
concentration (samadhi) that, when developed & pursued, leads to the attainment of
knowledge & vision (lokuttara balani).
"And what is the development of concentration (samadhi) that, when developed
& pursued, leads to mindfulness & alertness (sati)? There is the case where
feelings are known to the monk as they arise, known as they persist, known as
they subside. Perceptions are known to him as they arise, known as they persist,
known as they subside. Thoughts are known to him as they arise, known as they
persist, known as they subside. This is the development of concentration
(samadhi) that, when developed & pursued, leads to mindfulness & alertness (sati).
"And what is the development of concentration (samadhi) that, when developed
& pursued, leads to the ending of the effluents? There is the case where a
monk remains focused on arising & falling away with reference to the five
clinging-aggregates (cognition): 'Such is form, such its origination, such its
passing away. Such is feeling, such its origination, such its passing away. Such is
perception, such its origination, such its passing away. Such are
fabrications, such their origination, such their passing away. Such is consciousness, such
its origination, such its disappearance.' This is the development of
concentration (samadhi) that, when developed & pursued, leads to the ending of the
effluents.
"These are the four developments of concentration.
http://groups.yahoo.com/group/Ecstatic_Buddhism/files/
Best regards,
Jeff Brooks
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