Studies in the Origins of Buddhism c19.s2: Samatha and Vipassana.

Studies in the Origins of Buddhism c19.s2

Language: English

Samatha and Vipassana.

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Some texts regard the intellectual consideration of the Four Truths sufficient for their realization, and, by implication, think Jhāna companied with “right knowledge” (Sammādiṭṭhi). The theme of Jhāna had to be religious—e.g., the impermanence of all things—if it was to lead to the realization of religious dogmas. But there could be no realization and deliverance without Jhānic practice of some kind (see Kosambi on Abhidhammatthasaṅgaho p. 22. “Samādhinā asampayuttāni maggaphalāni na santi. So ca samādhi paṭhamajjhāniko vā hoti, dutiyādīnaṃ vā aññatarajjhāniko”. This is implicit in Buddhaghosa’s treatment in the Vm.). According to Lalita Vistara (I. 348) Gotama attained Enlightenment through “radically considering” (Yoniso manasikāra) the Four Truths after having reached the 4th Jhāna. Jhāna and a proper theme must be associated to attain deliverance.

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Nirvāṇic samādhi is described in some texts as threefold—Suññāto, animitto, appaṇihito (AN. I. 299 cf. MN. s. 121).

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For exlanation see Vm. p. 466f.

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On the other hand, Saññāvedayitanirodha is distinguished from the state of the Khīṇāsava in SN. IV. 217.

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inessential.¹⁴⁵ A kind of dualism appears to have sprung up between Samathabhāvanā and Vipassanā. As Buddhist dogmatics grew and Buddhists came to believe in theories and speculation with a zeal paralleled only by the Master's condemnation of them, intellectual understanding came to be regarded as the primary way to the knowledge of truth.¹⁴⁶ To Samatha was now attributed the purely negative function of suppressing (Nirodha) this or that element (Saṅkhāra).¹⁴⁷ This trend, however, did not go unchallenged. The Mādhyamikas relegated all theories to the realm of Saṃvṛti, stressing the utterly ineffable and non-intellectual nature of

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¹⁴⁵ SN. II. 121ff. cf. Buddhaghosa's ref. to the class of "Sukhavipassakas" (Vm. 499). MM. V. Bhattacharya considers the Nirodhasamāpatti at length in ĀŚ. p. 95ff and is inclined to see in it the original contribution of Buddha. He equates it to the Asparśayoga of Gauḍapāda. One would only like to observe that for Buddha to go beyond his teachers it was not necessary for him to discover a ninth samāpatti (cf. Keith. B. P. pp. 124-5). His originality appears to have consisted in the association of Samādhi and Paññā in order to advance from the Jhānas to the Three Vijjās and Sambodhi.

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¹⁴⁶ This may explain the slight importance given to Jhāna in the first and third Piṭakas (cf. Sakya pp. 168-171).

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¹⁴⁷ Cf. Stcherbatsky—Nirvāṇa. p. 8f. The order of suppression (Anupubbasaṅkhāranirodha) is thus described in S. IV. 217.

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The state of the Khiṇāsava without Rāga, Dosa and Moha: cf. A. IV. 411 which gives a slightly differing exposition; comp. also the Poṭṭhapādasutta (D).

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Reality. This doctrine has been carried into practice in the most extreme fashion by the Zen-school.

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Stages of Spiritual Progress.—About the theory of the four spiritual stages, it may be observed that it could not have formed part of the earliest gospel. This is clear from the fact that we find in the Nikāyas an earlier non-technical use of the word “Anāgāmin”.¹⁴⁸ Further, had the theory of the Maggas and the corresponding Phalas been early we might have expected some reference to them in the Sāmaññaphala°. Finally, there is little positive evidence in favour of regarding the theory as early.

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¹⁴⁸ See Pali Dictionary (PTS).

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Dr. Keith suggests that the classification by four stages was possible due to the desire to win over converts who were not altogether enamoured of Nirvāṇa but could be moved by the chance of happier rebirth.¹⁴⁹

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¹⁴⁹ Op. cit. p. 131.

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The hypothesis is not really necessary, for in the very nature of the situation an impulse to a more precise development of the theory of salvation is inherent. The difficulties involved in spiritual progress would not rivet attention and there would always be hope so long as Buddha himself was there to guide and help. Further, the earlier disciples, championing a new faith, would be men of spiritual boldness and daring. But the need of assuring men of the spiritual status awaiting this or that degree of effort on their part and of explaining the differences in spiritual attainments would doubtless soon arise. Thus would various stages come to be inserted between the Puthujjana and the Arahant. For reconstructing the history of the theory of the four stages prior to its being put in formula, the evidence is slight. But it can be noted how the theory is tending to become more complicated in the AN where the division into seven or nine Puggalas occurs several times.¹⁵⁰ The systematic presentation of these elaborations is to be seen in “Abhidhammic” texts like the Paṭisambhidā-mag, (which is only formally part of the Sutta Piṭaka) and the Puggala Paññatti.¹⁵¹

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¹⁵⁰ AN. IV. 145-’6, 380-’8.

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¹⁵¹ Cf. N. Dutt, Aspects-247ff.

Linked texts (9)

Rahogatasutta — Pāli
Susimaparibbājakasutta — Pāli
Anupubbavihārasamāpattisutta — Pāli
Saupādisesasutta — Pāli
Tatiyakhatasutta — Pāli
Vedagūsutta — Pāli
Dīghanikāya — Pāli
Majjhimanikāya — Pāli
Visuddhimagga — Buddhaghosa, Pāli