4rd Issue (June, 2007)

Serenity-Insight Meditative Experiences of Gotama Buddha

By K.S.Chow

Entering and abiding in the first basic jhāna;
Eliminating applied and sustained thought,
Entering and abiding in the second basic jhāna;
Eradicating rupture,
Entering and abiding in the third basic jhāna;
Annihilating pleasure,
Entering and abiding in the fourth basic jhāna;
Dwelling in one-pointedness and equanimity.
Withdrawing from the fourth basic jhāna,
Entering and abiding in first higher jhāna.
Attaining the state of infinite space.
Withdrawing from the first higher jhāna,
Entering and abiding in second higher jhāna.
Attaining the state of infinite consciousness.
Withdrawing from the second higher jhāna,
Entering and abiding in the third higher jhāna;
Attaining the state of nothingness.
Withdrawing from nothingness,
Entering and abiding in fourth higher jhāna;
Achieving the state of neither perception nor perception.
Transcending neither perception nor non-perception,
Actualizing attainment of cessation.
Returning to full human awareness with realization,
Realizing the impermanence and insubstantiality of
All jhānic experiences,
Eliminating absolutely ontological commitment,
Consummating absolute mental appeasement.
Complete destruction of all cankers,
He, becoming the Buddha!

Auto-commentary by the writer:

Gotama Buddha underwent eight meditative absorptions or jhānas before attaining the highest level of mental concentration of the attainment of cessation. In undergoing the entire 9 levels of meditative concentrations, he also contemplated the impermanence and insubstantiality of all his jhānic experiences and developed full insight or perfect wisdom thus emerging as a Buddha. Many of his immediate and foremost disciples adhered to this method of serenity-Insight meditation (samatha-vipassanā-bhāvanā) and actualized the six supernormal knowledges (abhiññā-s) thus becoming the Arahants. In modern urbanized living today, it is extremely difficult and challenging for lay Buddhist practitioners to develop deep jhāna-s. It is therefore recommended that a serious Buddhist meditator or yogi should adopt the meditation method recommended by Ven. Ānanda (of course approved by Gotama Buddha) who expounded it in the Yuganaddha-sutta (AN.4.170). Ven. Ānanda was the immediate and foremost disciple of Gotama Buddha who was also the chief attendant of the Exalted One. His discourses usually served as commentaries to the discourses of the Exalted One who always approved and extolled his discourses. His important discourses were also compiled in the Sutta-piṭaka of the Theravāda tradition during the first Buddhist Council about three months after the parinibbāna (demise) of Gotama Buddha.

It is wrong to conceive Nibbāna as a mere transcendental experience which has no pragmatic value in the mundane or conventional world. Nibbāna is actually a living empirical experience in which the mind is absolutely appeased or tamed. Most importantly, it constructs harmonious interrelationship and a peaceful, friendly and caring humane society. Modern Great Chan master, Sheng Yen of Taiwan often admonishes us to practise Dharma in the terrestrial life (修行在紅塵): When we confront a mundane problem, we ought to accept it, manage it and let go (接受它, 處理它,放下它). In Buddhism, the meaning of ‘Letting go’ is very profound. It connotes Annihilation of the illusive selfish or egoistic self. Only a nibbānic (mentally appeased) person can implement the wisdom successfully. Nibbāna is not merely to be achieved as an end itself through formal meditation or non-meditation. Most importantly, it is actualized as a means to manage oneself and others calmly, peacefully and harmoniously. Nibbāna can only be self-actualized by making an esoteric or inward journey back to the Origin of all sentient beings. This Origin is designated as the Buddha-nature or the Buddha-mind in the Mahāyāna tradition and as the non-manifestative (anidassana) or released consciousness (Kevaḍḍha-sutta. DN) in the Theravāda tradition. This Origin is commonly known as Nirvāṇa or Nibbāna in the Buddhist tradition. There are two-fold aspect of the definition of Nirvāṇa or Nibbāna. In the supramundane aspect, it is known as the Unborn, Unbecome, Unmade and Uncreated (Nibbāna-sutta.Ud.8.3). In the mundane or empirical aspect, it is the absolute mental appeasement of a human being or the state of a human being who is totally, mentally tamed. To tame the mind by purifying the mental consciousness is the ultimate goal of Buddhist meditation. When one is totally, mentally tamed, one is redeemed to his or her original or innate supremacy of virtue ̶– the man of virtuous excellence or the man perfected.

The Buddhists ought to emphasize and utilize the mundane or empirical aspect of Nirvāṇa to make this world a heavenly world to live in. Chan or Zen Buddhism is venerated and extolled for recommending Chan or Zen to be practised as humanistic Buddhism to create a humane and civil society of wisdom and compassion.

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