{"id":2394,"date":"2025-01-02T14:39:48","date_gmt":"2025-01-02T22:39:48","guid":{"rendered":"https:\/\/zenmudra.com\/zazen-notes\/?p=2394"},"modified":"2025-01-05T17:06:27","modified_gmt":"2025-01-06T01:06:27","slug":"one-way-or-another","status":"publish","type":"post","link":"https:\/\/zenmudra.com\/zazen-notes\/?p=2394","title":{"rendered":"One Way or Another"},"content":{"rendered":"

\"Clear<\/a>In one of the sermons of the Pali Canon, Gautama the Buddha described \u201cseven (types of) persons existing in the world\u201d. Here are the first two \u201cpersons\u201d, followed by an explanation of Gautama\u2019s terminology:<\/p>\n

And which, monks, is the person who is freed both ways? As to this, monks, some person is abiding, having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; and having seen by means of wisdom (their) cankers are utterly destroyed. I, monks, do not say of this (person) that there is something to be done through diligence. What is the reason for this? It has been done by (them) through diligence, (they) could not become negligent.<\/p>\n

And which, monks, is the person who is freed by means of intuitive wisdom? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom (their) cankers are utterly destroyed. This, monks, is called the person who is freed by means of intuitive wisdom. I, monks, do not say of this (person) that there is something to be done through diligence. What is the reason for this? It has been done by (them) through diligence, (they) could not become negligent\u2026<\/p>\n

(MN 70; tr. Pali Text Society [PTS] vol. 2 pp 151-154; more on \u201cThe Deliverances\u201d, DN 15, PTS vol. ii pp 68-69; pronouns replaced)<\/p>\n

\u201cThose peaceful Deliverances which are incorporeal having transcended material shapes\u201d are the last five of nine states of concentration that Gautama regularly taught. He would generally describe a set of four \u201ccorporeal\u201d concentrations, and then describe the set of five \u201cincorporeal\u201d concentrations.<\/p>\n

\u201cCorporeal\u201d is defined in the Oxford dictionary as \u201crelating to a person’s body\u201d. The four corporeal concentrations can be said to relate to the body, in that they culminate in a cessation of habit and volition in the activity of the body. In particular, they culminate in a cessation of habit and volition in the activity of inhalation and exhalation.<\/p>\n

About the five \u201cpeaceful Deliverances which are incorporeal having transcended material shapes\u201d, Gautama said very little. My understanding is that they have to do with the experience of things that are beyond the range of the senses (MN 7, PTS vol. I p 48; SN 46.54, PTS vol. V p 100). According to Gautama, the \u201cincorporeal\u201d concentrations culminate in a cessation of habit and volition in the activity of the mind, in particular a cessation of habit and volition in the activity of feeling and perceiving.<\/p>\n

The three \u201ccankers\u201d were said to be three cravings:\u00a0 \u201ccraving for the life of sense\u201d, \u201ccraving for becoming\u201d, and \u201ccraving for not-becoming\u201d (DN 22; PTS vol. ii p 340). When the cankers are \u201cdestroyed\u201d, the roots of the craving for sense-pleasures, the roots of the craving \u201cto continue, to survive, to be<\/em>\u201d (tr. \u201cbhava\u201d, Bhikkyu Sujato), and the roots of the craving not \u201cto be<\/em>\u201d (the craving for the ignorance of being<\/em>) are destroyed.<\/p>\n

I believe \u201cfreed both ways\u201d refers to freedom both through \u201cthose peaceful Deliverances which are incorporeal having transcended material shapes\u201d and through \u201cintuitive wisdom\u201d, though there are other interpretations in the literature.<\/p>\n

Gautama went on to describe five additional \u201cpersons\u201d, all of whom had \u201cseen by means of wisdom\u201d, but none of whom had completely destroyed the cankers. Consequently, they each had \u201csomething to be done through diligence\u201d.*<\/p>\n

There are schools of modern Buddhism that regard concentration as an ancillary practice, as a useful precursor to the attainment of insight. In his description of the second person above, Gautama acknowledged that there are indeed those who are \u201cfreed by means of intuitive wisdom\u201d, without having apprehended \u201cthose peaceful Deliverances which are incorporeal\u2026\u201d.<\/p>\n

Schools that emphasize the attainment of insight generally base their teaching on Gautama\u2019s Satipatthana sermon (\u201cApplications of Mindfulness\u201d sermon, MN 10).\u00a0 In Satipatthana, concentration is mentioned only in passing, in a description of \u201cthe seven links in awakening\u201d. The sermon calls for the comprehension of whether or not the link that is concentration has arisen, and for the comprehension of whether or not the link has come to completion (MN 10, tr. PTS p 80).<\/p>\n

There is also, however, a Maha Satipatthana sermon (\u201cLarger \u2018Applications of Mindfulness\u2019\u201d sermon), and that sermon provides specifics of the four corporeal concentrations (DN 22; PTS vol ii p 345). The inclusion of the corporeal concentrations in Maha Satipatthana suggests that the \u201clink in awakening that is concentration\u201d of Satipatthana might come to completion with the attainment of the fourth concentration.<\/p>\n

Gautama declared that observing the mindfulness of Satipatthana, even for as short a time as seven days and seven nights, could lead to a \u201cprofound knowledge\u201d. That knowledge, like \u201cintuitive wisdom\u201d, implied the complete destruction of the cankers.<\/p>\n

There is a lecture where Gautama described how, while abiding in the fourth concentration, he directed his mind to “the knowledge of the destruction of the cankers\u201d (MN 4, tr. PTS p 29). That direction of mind, said Gautama, resulted in an understanding \u201cas it really is\u201d of what he called the four truths:\u00a0 the existence of suffering, the arising of suffering, the ceasing of suffering, and the path leading to the ceasing of suffering. Once he had understood the four truths, he directed his mind to an understanding \u201cas it really is\u201d of a similar four truths with regard to the cankers, and subsequently realized both freedom from the cankers and knowledge of that freedom.<\/p>\n

Just as Gautama offered no details of concentration in Satipatthana, but did in Maha Satipatthana, he likewise offered no details of the four truths of suffering in Satipatthana, but did in Maha Satipatthana. In particular, he gave details of the fourth truth, the path that leads to the end of suffering.<\/p>\n

The last element of that path was \u201cright concentration\u201d (DN 22; tr. PTS vol ii p 343 \u201cright rapture\u201d). For Gautama, \u201cright concentration\u201d meant \u201cone-pointedness of mind\u201d:<\/p>\n

And what\u2026 is the (noble) right concentration with the causal associations, with the accompaniments? It is right view, right purpose, right speech, right action, right mode of livelihood, right endeavor, right mindfulness. Whatever one-pointedness of mind<\/u> is accompanied by these seven components, this\u2026 is called the (noble) right concentration with the causal associations and the accompaniments.\u201d<\/p>\n

(MN III 117 tr. PTS vol III p 114; \u201cnoble\u201d substituted for Ariyan; emphasis added)<\/p>\n

The Buddhist community has taken \u201cone-pointedness\u201d to mean different things. One modern Theravadin teacher posits that the reference is to a singular object of attention:<\/p>\n

A Pali sutta, MN 44, defines concentration as cittass\u2019ek\u2019aggat\u0101, which is often translated as \u201cone-pointedness of mind\u201d: cittassa = \u201cof the mind\u201d or \u201cof the heart,\u201d eka = one, agga = point, -t\u0101 = -ness. MN 117 defines noble right concentration as any one-pointedness of mind supported by the first seven factors of the noble path, from right view through right mindfulness. MN 43 states further that one-pointedness is a factor of the first jh\u0101na, the beginning level of right concentration.<\/p>\n

From these passages, it has been argued that if one\u2019s awareness in concentration or jh\u0101na is truly one-pointed, it should be no larger than a point, which means that it would be incapable of thinking, of hearing sounds, or even of being aware of the physical body. However, this interpretation imposes too narrow a meaning on the word ek\u2019aggat\u0101, one that is foreign to the linguistic usage of the Pali Canon.<\/p>\n

\u2026 (the teacher concludes:\u00a0 ) Show your lack of contempt for your meditation object by giving it your full attention and mastering concentration\u2026 Gather the mind around its one object.<\/p>\n

(https:\/\/www.dhammatalks.org\/Archive\/Writings\/CrossIndexed\/Uncollected\/MiscEssays\/OnePointed160822.pdf<\/a>, Thanissaro Bhikkyu; parenthetical added)<\/p>\n

In my experience, \u201cone-pointedness\u201d has more to do with the self as a singular entity than with single-minded attention to a meditation object.<\/p>\n

A teacher in modern India, Nisargadatta, described the self as \u201cthe consciousness in the body\u201d:<\/p>\n

You are not your body, but you are the consciousness in the body, because of which you have the awareness of \u201cI am\u201d. It is without words, just pure beingness.<\/p>\n

(Gaitonde, Mohan [2017]. Self \u2013 Love: The Original Dream [Shri Nisargadatta Maharaj\u2019s Direct Pointers to Reality])<\/p>\n

The consciousness associated with \u201cI am\u201d is at one single location at any given moment.<\/p>\n

Nisargadatta went on to say:<\/p>\n

Meditation means you have to hold consciousness by itself. The consciousness should give attention to itself.<\/p>\n

(ibid)<\/p>\n

Zen teacher Koan Franz talked about the difference between attention to a meditation object, and attention to consciousness (\u201cthe base of consciousness\u201d), as he discussed the meaning of the zazen instruction \u201cplace your mind here\u201d:<\/p>\n

So (in seated meditation), have your hands\u2026 palms up, thumbs touching, and there\u2019s this common instruction: \u00a0place your mind here. Different people interpret this differently. Some people will say this means to place your attention here, meaning to keep your attention on your hands. It\u2019s a way of turning the lens to where you are in space so that you\u2019re not looking out here and out here and out here. It\u2019s the positive version, perhaps, of \u2018navel gazing\u2019.<\/p>\n

The other way to understand this is to literally place your mind where your hands are\u2013to relocate mind (let\u2019s not say your mind) to your center of gravity, so that mind is operating from a place other than your brain. Some traditions take this very seriously, this idea of moving your consciousness around the body. I wouldn\u2019t recommend dedicating your life to it, but as an experiment, I recommend trying it, sitting in this posture and trying to feel what it\u2019s like to let your mind, to let the base of your consciousness, move away from your head. One thing you\u2019ll find, or that I have found, at least, is that you can\u2019t will it to happen, because you\u2019re willing it from your head. To the extent that you can do it, it\u2019s an act of letting go\u2013and a fascinating one.<\/p>\n

(\u201cNo Struggle [Zazen Yojinki, Part 6]\u201d, by Koun Franz, from the \u201cNyoho Zen\u201d site)<\/p>\n

Franz suggested that the base of consciousness can move to a location in the body outside the head, through \u201can act of letting go\u201d.<\/p>\n

Gautama also spoke about letting go, in particular about \u201cmaking self-surrender the object of thought\u201d:<\/p>\n

\u2026 making self-surrender the object of thought, (a person) lays hold of concentration, lays hold of one-pointedness.<\/p>\n

(SN 48.10, tr. PTS vol. V p 174)<\/p>\n

My advice would be to look for consciousness to move away from the head in the moments before falling asleep, then allow for that same freedom of movement in seated meditation.<\/p>\n

Eihei Dogen, founder of the Soto school of Zen, wrote:<\/p>\n

When you find your place where you are, practice occurs, actualizing the fundamental point.<\/p>\n

(\u201cGenjo Koan [Actualizing the Fundamental Point]\u201d, tr. Tanahashi)<\/p>\n

I\u2019ve explained Dogen\u2019s meaning:<\/p>\n

Given a presence of mind that can \u201chold consciousness by itself\u201d, activity in the body begins to coordinate by virtue of the sense of place associated with consciousness.\u00a0 A relationship between the free location of consciousness and activity in the body comes forward, and as that relationship comes forward, \u201cpractice occurs\u201d.\u00a0 Through such practice, the placement of consciousness is manifested in the activity of the body.<\/p>\n

(“Take the Backward Step”<\/a>)<\/p>\n

Dogen continued:<\/p>\n

When you find your way at this moment, practice occurs, actualizing the fundamental point\u2026<\/p>\n

(\u201cGenjo Koan [Actualizing the Fundamental Point]\u201d, tr. Tanahashi)<\/p>\n

I\u2019ve explained:<\/p>\n

\u201cWhen you find your way at this moment\u201d, activity takes place solely by virtue of the free location of consciousness. A relationship between the freedom of consciousness and the automatic activity of the body comes forward, and as that relationship comes forward, practice occurs. Through such practice, the placement of consciousness is manifested as the activity of the body.<\/p>\n

(“Take the Backward Step”<\/a>)<\/p>\n

When activity of the body takes place solely by virtue of the free location of consciousness, habit and volition in the activity of inhalation and exhalation have ceased. That\u2019s the hallmark of the fourth \u201ccorporeal\u201d concentration.<\/p>\n

Gautama described a suffusion of the body with \u201cpurity by the pureness of mind\u201d in the fourth concentration:<\/p>\n

Again, a (person), putting away ease\u2026 enters and abides in the fourth musing (concentration); seated, (one) suffuses (one\u2019s) body with purity by the pureness of (one\u2019s) mind so that there is not one particle of the body that is not pervaded with purity by the pureness of (one\u2019s) mind. \u2026<\/p>\n

(AN 5.28, tr. PTS vol. III p 18-19; parentheticals paraphrase original).<\/p>\n

Gautama made clear through his choice of words (\u201cnot one particle\u2026 that is not pervaded\u201d) that the mind can remain one-pointed, even as the body is suffused with \u201cpurity by the pureness of mind\u201d.<\/p>\n

Gautama often referred to the corporeal concentrations, together with an overview of the body taken after the fourth, as \u201cthe five limbs\u201d of concentration. My guess is that he generally practiced \u201cthe five limbs\u201d, and only occasionally took up \u201cthose peaceful Deliverances which are incorporeal having transcended material shapes\u201d.<\/p>\n

The Satipatthana sermons are concerned primarily with details of \u201cthe four arisings of mindfulness\u201d. The four are described as the arising of mindfulness of the body in the body, of the feelings in the feelings, of the mind in the mind, and of the states of mind in the states of mind.<\/p>\n

Curiously, Gautama did not claim that the details he outlined in the Satipatthana sermons were the mindfulness that made up his daily life. Instead, he declared his own mindfulness to be \u201cthe intent concentration on in-breathing and out-breathing\u201d (SN 54.12; tr. PTS vol. V p 289).<\/p>\n

\u201cThe intent concentration\u201d was composed of sixteen observations or contemplations, four in each of the arisings. Among the last four was:<\/p>\n

Contemplating cessation I shall breathe in. Contemplating cessation I shall breathe out.<\/p>\n

(SN 54.1; tr. PTS vol. V p 275-276; MN 118 \u201cbeholding stopping\u201d)<\/p>\n

The contemplation of \u201ccessation\u201d while breathing in and while breathing out is conducive to the cessation of habit and volition in inhalation and exhalation, particularly if there has been a recent experience of \u201cthe five limbs\u201d.<\/p>\n

Gautama declared the mindfulness of \u201cthe intent concentration on in-breathing and out-breathing\u201d to be the \u201cbest of ways\u201d, and his usual way of living in the rainy season (SN 54.11; PTS vol. V p 289).<\/p>\n

I have summarized the actionable elements of \u201cthe intent concentration\u201d:<\/p>\n

1) Relax the activity of the body in inhalation and exhalation;<\/p>\n

2) Find a feeling of ease and calm the senses connected with balance, in inhalation and exhalation;<\/p>\n

3) Appreciate and detach from thought, in inhalation and exhalation;<\/p>\n

4) Look to the free location of consciousness for the automatic activity of inhalation and exhalation.<\/p>\n

(Applying the Pali Instructions<\/a>)<\/p>\n

Gautama never asserted a causal relationship between \u201cone-pointedness of mind\u201d and \u201cthe four arisings of mindfulness\u201d. Indeed, at least one translator has rendered \u201cthe intent concentration on in-breathing and out-breathing\u201d as \u201cthe (mind-)development that is mindfulness on in-breathing and out-breathing\u201d (MN 118, tr. PTS vol. III p 124), a translation that removes the word \u201cconcentration\u201d with its implied one-pointedness.<\/p>\n

There is, however, a sermon where Gautama acknowledged that he always returned to one-pointedness after he spoke (MN 36, tr. PTS I p 303). That would imply that at least for Gautama, the arisings of mindfulness that made up his way of living did not take place apart from \u201cone-pointedness of mind\u201d.<\/p>\n

There are many different schools of Buddhism. Nevertheless, I would guess that most respected Buddhist teachers experience \u201cthe five limbs\u201d of concentration regularly (even though they may not describe their experience as such), and most practice a mindfulness very much like the mindfulness that made up Gautama\u2019s way of living.<\/p>\n

They do so in part because, as Gautama said, that mindfulness:<\/p>\n

\u2026 if cultivated and made much of, is something peaceful and choice, something perfect in itself, and a pleasant way of living too.<\/p>\n

(SN 54.9, tr. PTS SN vol. V p\u00a0285)<\/p>\n

By Gautama\u2019s own admission, enlightenment is not required to enjoy that \u201cpleasant way of living\u201d:<\/p>\n

Formerly\u2026 before I myself was enlightened with the perfect wisdom, and was yet a Bodhisattva, I used generally to spend my time in this way of living.<\/p>\n

(SN 54.8; tr. PTS vol. V p 280: \u201cthe Tathagatha\u2019s way of life\u201d, 289)<\/p>\n

If a person can exhibit a mindfulness like Gautama\u2019s without having become enlightened, and can have \u201cseen by means of wisdom\u201d without having completely destroyed the cankers, then how can one know who to trust as a teacher?<\/p>\n

Gautama\u2019s advice was to go by the words of the teacher rather than any claim to authority, to compare the instructions of a teacher to the sermons Gautama himself had given and to the rules of the order that Gautama himself had laid down (DN 16 PTS vol. ii pp 133-136).<\/p>\n

Nevertheless, activity solely by virtue of the free location of consciousness, the hallmark of the fourth concentration, has been conveyed by demonstration in some branches of Buddhism for millennia. The transmission of a central part of the teaching through such conveyance, and the certification of that transmission by the presiding teacher, is regarded by some schools as the only guarantee of the authenticity of a teacher.<\/p>\n

The teachers so authenticated have in many cases disappointed their students, when circumstances revealed that the teacher\u2019s cankers had not been completely destroyed. Furthermore, some schools appear to have certified transmission without the conveyance that has kept the tradition alive, perhaps for the sake of the continuation of the school.<\/p>\n

Gautama himself refused to name a successor (DN 16, PTS vol. ii p 107). In the days before his demise, he gave one final piece of advice to his followers about who to trust:<\/p>\n

Look not for refuge to any one besides yourselves. And how\u2026 is (one) to be a lamp unto (oneself), a refuge unto (oneself), betaking (oneself) to no external refuge, holding fast to the Truth as a lamp, holding fast as a refuge to the Truth, looking not for refuge to any one besides (oneself)?<\/p>\n

Herein, \u2026 (one) continues, as to the body, so to look upon the body that (one) remains strenuous, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world. [And in the same way] as to feelings\u2026 mind\u2026 mental states, (one) continues so to look upon each that (one) remains strenuous, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world.<\/p>\n

(DN 16; tr. PTS Vol II p 108; Horner\u2019s \u201cbody, feelings, mind, and mental states\u201d substituted for Rhys Davids\u2019 \u201cbody, feelings, moods, and ideas\u201d)<\/p>\n

I believe Gautama took it for granted that his audience understood the role of concentration in the mindfulness that he recommended, just as he took it for granted that his audience understood the role of \u201cone-pointedness\u201d in concentration.<\/p>\n

As to who to trust, I can only say that the teachers who have benefited me the most were those who addressed, in one way or another, both \u201cone-pointedness of mind\u201d and \u201cthe four arisings of mindfulness\u201d.<\/p>\n

\u2026 tell me, what is the most essential place? How is effort applied?<\/p>\n

(Yuanwu Keqin, \u201cThe Blue Cliff Record\u201d, Case 55, tr. Cleary and Cleary)<\/p>\n

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*Gautama described the five additional \u201cpersons\u201d as follows:<\/span><\/p>\n

And which, monks, is the person who is a mental-realiser?\u00a0 As to this, monks, some person is abiding, having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; and having seen by means of wisdom some (only) of his cankers are utterly destroyed…. This, monks, is called the person who is a mental-realiser.\u00a0 I, monks, say of this monk that there is something to be done through diligence….\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

And which, monks, is the person that has won to view?\u00a0 As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are having transcended material shapes; yet having seen by means of wisdom some of his cankers are utterly destroyed, and those things that are proclaimed by the Tathagatha are fully seen by him through intuitive wisdom and fully practiced…. This, monks, is called the person who has won to view.\u00a0 I, monks, say of this monk that there is something to be done through diligence….\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

And which, monks, is the person who is freed by faith?\u00a0\u00a0 As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are having transcended material shapes; and having seen by means of wisdom some of his cankers are utterly destroyed, and his faith in the Tathagatha is settled, genuine, established.\u00a0 This, monks, is called the person who is freed by faith.\u00a0 I, monks, say of this monk that there is something to be done through diligence….\u00a0 \u00a0 \u00a0<\/span><\/p>\n

And which, monks, is the person who is striving for dhamma?\u00a0\u00a0 As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are having transcended material shapes; but although he has seen by means of wisdom his cankers are not (yet) utterly destroyed; and those things proclaimed by the Tathagatha are (only) moderately approved of by him by means of intuitive wisdom, although he has these states, namely the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.\u00a0 This, monks, is called the person who is striving for dhamma.\u00a0 I, monks, say of this monk that there is something to be done through diligence….\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

And which, monks, is the person who is striving for faith?\u00a0\u00a0 As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are having transcended material shapes; yet, having seen by means of wisdom his cankers are not utterly destroyed; but if he has enough faith in the Tathagatha, enough regard, then he will have these things, that is to\u00a0 say, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.\u00a0 This, monks, is called the person who is striving after faith.\u00a0 I, monks, say of this monk that there is something to be done through diligence….\u00a0 \u00a0<\/span><\/p>\n

(MN 70 “Kitagirisutta”, tr. PTS 478-480 pp 151-154)<\/span><\/p>\n

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 <\/p>\n","protected":false},"excerpt":{"rendered":"

In one of the sermons of the Pali Canon, Gautama the Buddha described \u201cseven (types of) persons existing in the world\u201d. Here are the first two \u201cpersons\u201d, followed by an explanation of Gautama\u2019s terminology: And which, monks, is the person who is freed both ways? As to this, monks, some person is abiding, having apprehended … <\/p>\n

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