There is no need for everyone to focus on the teachings of 'four
foundations of mindfulness'. You can focus on anapanasati and it
will naturally lead to development of the four foundations. You can
focus on a number of other methods too.
As I wrote 2 weeks ago:
"
For people who aspired to attain once-returners, they should focus
more on practising loving-kindness and contemplation of foulness of
body...?
"
There are many ways, that is certainly one of the effective ways
Which way works best depends on the person. It is said that those
who have stronger sexual lust may benefit more from the method of
contemplating foulness of body. Some who already by nature is
without much lust could be asked to focus on another method like
anapanasati, which is beneficial to those who are by nature having
more discursive thoughts etc. The Buddha gave advise accordingly to
the person's inclinations, he taught many many methods not only
one, but each practitioner is only asked to focus on one or two at
a given time (however he/she may switch later depending on
circumstances). Each of these methods when practiced all the way
will lead to full liberation
Even in Buddha's days, even before all the Zen/Theravada/Tibetan
distinctions came up hundreds/thousands of years later, each
practitioner in the Buddha's sangha also had a particular path of
practice that may not be exactly the same with the others.
Diversity is natural, it is not something that is bad.
In the Buddha's words and observations: "
"In this community of monks there are monks who remain devoted to
the development of the four frames of reference... the four right
exertions... the four bases of power... the five faculties... the
five strengths... the seven factors for awakening... the noble
eightfold path: such are the monks in this community of
monks.
"In this community of monks there are monks who remain devoted to
the development of good will... compassion... appreciation...
equanimity... [the perception of the] foulness [of the body]... the
perception of inconstancy: such are the monks in this community of
monks.
"In this community of monks there are monks who remain devoted to
mindfulness of in-&-out breathing." --
http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html
Many will argue that certain practices are more powerful than
another. Or that certain traditions are more advanced than another.
Many are very sectarian about it. I disagree - whether one's
method/tradition/practice/etc is the 'best' always depend on the
causes and conditions of each individual, their personality
make-up, inclinations, capacity, etc. Your best way may not be the
best way for another person. His best way may not be the best way
for you. You will have to find out what is the best way for
yourself with your own discernment.
For example, the contemplation on the foulness of the body was a
very effective method that led to many people attaining liberation.
But practicing it also led to the suicide of a lot of monks. You
may have heard of this story: "
Once while staying at Vesaali[27] the Buddha gave a teaching on the
foulness of the body, and on the contemplation of the stages of
decomposition of a corpse. These are traditional meditation
subjects which help to subdue craving for sensual pleasure.
Afterwards he goes into seclusion for two weeks. On returning from
his retreat he notices that there are far fewer bhikkhus present
than before, musing that formerly the park seemed ‘ablaze with
bhikkhus’. When he asks AAnanda about it. AAnanda replies that
after the Buddha’s teaching the bhikkhus became ‘repelled,
humiliated, and disgusted with this body’ and they had committed
suicide. The sutta says that as many as thirty bhikkhus took their
lives each day. AAnanda, somewhat mildly perhaps, requests that the
Buddha give another teaching. The Buddha calls an assembly of all
the bhikkhus in the area and teaches them the mindfulness of
breathing meditation. " -
http://www.westernbuddhistreview.com/vol4/suicide_as_a_response_to_suffering.html
Conclusion? A great teaching meeting the wrong audience will cause
much harm. Someone's medicine can become another's poison. There is
no "one for all" prescription as if one medicine cures the illness
of all patients. Prescriptions are always made depending on
circumstance and diagnosis. Even if that medicine cures all
illness, not all bodies may react to it the same way. If one does a
type of practice which does not suit oneself, better find another.
That is why Buddha taught many methods not just one. It is not that
the teaching is not powerful, it is that another path/practice may
be more suited to you.
And ultimately YOU know yourself best, it appears that even the
Buddha did not foresee (or maybe he did?) these negative effects or
stop the monks from committing suicide after practicing his method.
A Master can give advice, but You know yourself, discern
yourself.
Ultimately the best teaching/practice/etc is the one that suits you
and one that you will practice.
Anapanasati Sutta: Mindfulness of Breathing
www.accesstoinsight.org
Now on that occasion ? the Uposatha day of the fifteenth, the
full-moon night of...See More
Another related story, this time between Sariputta (the Buddha's
disciple foremost in wisdom), Buddha and a young monk:
http://what-buddha-said.net/library/Wheels/wh_059.html
7. The Red Lotus
Once the Blessed One lived near Savatthi at the Jeta Grove in
Anathapindika’s monastery. At that time the venerable Sāriputta had
as his personal attendant a young monk who had been ordained under
him and was a goldsmith’s son. The venerable Sāriputta thought:
“For young people, the contemplation of the body’s impurity is a
suitable subject of meditation,” and for conquering lust, he
instructed him in that meditation.
But the young monk’s mind could not get even to the stage of
becoming familiar with the subject, and he said so to the venerable
Sāriputta: “This is of no help to me.”
But the thera [6] thought: “For young people this is surely
suitable,” and he gave him again the very same subject of
meditation. But even after four months of effort the monk did not
obtain even the smallest result. Thereupon the thera took him to
the Blessed One, and the Master said:
“To know what is suitable for him, is not within the range of your
capacities, Sāriputta. He is one who has to be guided by a
Buddha.”
The monk had been born in a goldsmith’s family throughout five
hundred lives. Hence the Blessed One knew: “A red object will be
suitable to him.”
And the Blessed One, by his supernormal power, created a red lotus
of radiant colour, and placed it into the hands of the monk,
saying: “Well, O monk, plant this lotus in sandy soil at a shady
spot of the monastery. Then, facing it, sit down with legs crossed,
and think, “Red, red.”
The monk did as he was told, and almost immediately he attained, in
succession, to all four jhanas, those sublime states of full
meditative absorption, and he even was able to enter into them in
their reverse as well as their normal order.
Now the Master resolved in his mind: “May the lotus whither!”
When the monk emerged from his meditation, he saw the red lotus
withered and discoloured, and he thought: “This radiant form has
now been crushed by decay!” Obtaining from that a vivid perception
of impermanence, he then applied it to himself, and, continuing his
contemplation, he understood: “What is impermanent is suffering.
What is suffering is not self,” and he saw the three planes of
existence as if enveloped in flames.
Not far from him there was a lotus pond. Boys had gone into it
gathering lotus flowers and had put them on a heap at the shore.
When the monk looked at the scene, the red lotus blossoms which
were still in the water, appeared to him like tongues of flames in
a burning reed thicket; and the falling petals seemed to plunge
into a chasm. And among the flowers that were lying on the land,
those on top that were withered appeared to him as if seared by
fire.
Stirred by that sight he contemplated on life’s processes, and
still more the three planes of existence appeared to him like a
house enveloped in flames that does not give any refuge and
safety.
Then the Blessed One, sitting in his room, emitted his bodily aura
that rose above the monk and spread over his face. The monk looked
up and thought: “What is that?”
Then it appeared to him as if the Blessed One had come and stood
close by. Seeing this, the monk rose from his seat and paid homage
with clasped hands. Then the Master, knowing his fitness, taught
Dhamma by speaking this illuminating verse:
“Who severs lust entire,
Like into the pond descending
One uproots lotus plants,
Such a monk discards ’here’ and ’beyond’
As snakes slough outworn skin” [Top]
Wh059 — Stories of Old — Plain text
what-buddha-said.net
For free distribution. This work may be republished, reformatted,
reprinted and ...See More