PSYCHOLOGY OF MEDITATION

Bhavanave Manovidyava

ByDr.SiripalaLeelaratna

PSYCHOLOGY OF MEDITATION Bhavanave Manovidyava

By Dr. Siripala Leelaratna

FIRST EDITION

Library and Archives Canada Cataloguing in Publication Leelaratna, Siripala, PSYCHOLOGY OF MEDITATION

ISBN 978-0-9731355-1-0 1. Body. 2. Mind. 3. Sprit. 4. General.

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First Edition: 2011

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Dr.SiripalaLeelaratna
Birth: February 9, 1919 Demise: May 4, 1983

PSYCHOLOGY OF MEDITATION Bhavanave Manovidyava

Internally enmeshed in knotty problems (anto jata), externally too similarly enmeshed (bahi jata); these two entanglements are also inter-twined. The entanglement inside prevails in the mind. It is a problem in the personality. External entanglement revolves round the world and in the environment. People struggle in this endless mess having being entangled in it. (jataya jatita paja). Meditation provides the formula to disentangle this situation. The forms of meditation had been organized having analyzed the mind, personality and the worldly behaviour. That analysis occurring in the Doctrine could well be compared with the tenants of psychology. Let us first consider the analysis of character as discussed in the Vimutti Magga compiled by Ven. Upatissa of Abayagiri Vihara. He refers to fourteen types of characters with an abundance of attachment, hatracy and delusion and three types with a predominance of craving, views and conceit. Vissuddimagga by Ven. Buddhaghosa has recognized only three types of characters, viz. those with attachment, hatracy and delusion. Characters such as those with excessive devotion, wisdom and rational thinking, are also linked with them. These were various concepts propounded by the ancient exponents of asceticism. Those may have been the result of experiments done by them from time to time. Ven. Buddhagosa had advanced the theory that there is no major difference between lust (raga) and confidence (saddha) hatracy and knowledge (dosa and buddhi), delusion and rational thinking (mohavitakka). Even Ven. Upatissa is of the view that when the basic defilements are considered the outcome would be attachment (raga) hatracy (dosa) and delusion (moha). Let us consider the similarities in raga (attachment) and saddha (confidence). Raga would mean attachment to sensuous objects. Saddha means attachment to qualities such as virtues. Both are attachments, the difference is in the approach only. Hence, raga and saddha form two facets of the same character and not two basic characteristics. It will be useful to consider the explanation given by Sigmond Froyd on how sensuous pleasures are intensified. The basic nature of sensuous pleasures is to search for satisfaction. It is however, possible that some aspect of the urge can be combined with a noble objective and design a more permanent formula. This

is called stimulation. It is by stimulation of base feelings that some of our noble characteristics had been developed. When attachment and desires are stimulated qualities such as devotion, aesthetic feelings, decency can be developed. Hence devotion is attachment directed towards a noble aim. Further it is the view of Buddhaghosa that of the three characters explained by Upatissa craving and conceit are in attachment. Views (ditthi) are included in delusion. This too, could be compared with Froyds interpretation. Buddhas concept of craving embraced a wider spectrum. A large number of defilements are included therein. Nibbana reached after a gradual process commencing from the attainment of stream entrant (sotapanna) and extinction of the ten fetters (sanyojana) is called elimination of craving (tanhakkhaya). This means a reference to many of the aforesaid fetters. The concept of sarvatraga taught in Mahayana tradition has a wide coverage and linked to all conditions. All defilements are included therein. If that be so what the Buddha expounded as craving are conditions such as attachment to sensual pleasures, form, formlessness and conceit eliminated in the process of the attainment of the four stages of purity. Thus craving is very much similar to attachment as a taught by Froyd. From grave craving to lower levels of interest in objects, all forms of desire are included in this concept of attachment. The reference that craving comprises of pleasurable attachment (nandiraga sahagata) is worth examining. Buddhaghosas view was that craving (tanha) and conceit (mana) are included in attachment (raga). Conceit is eliminated in attaining Arahatship and not before. It is such a deep-rooted fetter (sanyojana). Like Froyds approach to attachment, Alfred Adler highlights conceit (mana) (its many forms such as feeling of inferiority complex, superiority complex etc.). According to him, personality problems are not rooted in desire (kama), but in conceit (mana). Froyd is of opinion that attachment and conceit are linked together. Defilement called sensual pleasures (causing inferiority complex) and ego as explained by us differ. Hence, we have to admit that the ego feeling causing the belief, in a soul rests on the concept called Nasisima Lubdhi. It will be evident that Buddhagoshas interpretation craving and conceit are included in attachment and compares closely with Froyds opinion.

One may inquire whether it is justifiable to distinguish characters in this manner.

Many

psychologists other than a few exceptions like Izencs are opposed to compartmentalizing individuality in this fashion. They are of opinion that such classification belong to inner grouping (antarvartaka) and outer grouping (BAHIVARTATA) is only a mere deception. Individuality could well be understood only on an analysis of behaviour traits. Do characters envisaged in visuddhimagga fall into groups (varga). The reference to character in visudhimagga did not imply the individuality or any solitary characteristic. The character meant a range of features pointing to mirror the entire personality. Let us consider an example of delusion (moha), it is neither the Individuality in to, nor a single characteristic. It includes the slackness of mind and thoughts, conceit and doubt. It is evident from the above discussion that characters are not useful types (varga). In concentration meditation the topics are designed according to character traits considered for the purpose. The areas recommended for a person with excessive lust (raga) would be 10 impurities and contemplating on the body, to a character with hatracy cultivating loving kindness; to an illusioned contemplating on the breath (anapanasati). in diverting attention on those objects. Such characters focus attention to subjects fitting their temperament. A person possessed of an excessive attachment will abhor dead bodies and filth. He is prompt This proves the influence and interaction of character; topics of meditation and the reasons for such situations according to psychological teachings. It may be these factors had been duly considered in the allocation of topics of meditation. The difference between tranquility meditation and insight meditation is significant from the angle of psychological studies. Tranquility meditation is to suppress defilements (nivarana) and cultivating the mind. Hence it is called citta bhavana or meditation of the mind. Insight meditation is designed to develop the wisdom (panna bhavana). Why is it difficult to develop wisdom through tranquility meditation? Although, it is possible to reach tranquility though SAMATHA it is not possible to analyze the intricacies of the mind. It could be achieved only through insight meditation (vipassana). It is not possible to resolve the entanglement deeply rooted in the personality. This analysis is called vipassana. It is referred in the visuddhimagga as analytical knowledge and understanding. There is a fine example cited in the visuddhimagga to illustrate this situation.

A Goldsmith would present a tray of gold coins to a child, a villager and to another goldsmith. The child will only look for the beauty of the coins and will not know the value. Villager knows the appearance and value but will not be competent to find whether they are of pure gold or mixed with silver. But a goldsmith is different. He will appreciate the beauty, is capable of deciding the value and is competent to assess the quality by adopting the process of weighing and melting. Recognition (sanna) is compared to the talent of the boy. Consciousness (vinnana) is like unto the talent of a villager. Wisdom (PANNA) is comparable to the talents of the goldsmith. It has the capacity to examine from beginning to the end and from the end to the beginning. Panna is capable of analysing the many facets going deep into the root causes and to identify such features as impermanence, sorrow and soulnessness. This capability is called insight (vipassana). The formula contained in maha satipattana sutta segmented as kayanupassana (insight thoughts on the body) vedananupassana (contemplation on pain) Chittanupassana (contemplation on the mind) dhammanupassana (contemplation on nature) is a wonderful analysis of this situation. Another consideration can arise in this situation. Would it not be possible to think that by meditation defilements get suppressed? It may be that Prince Siddharta would have contemplated on this issue when he met the ascetics Alarakalama and Uddakaramaputra. This is similar to mental treatment by hypnotism. The cause gets suppressed and gets concealed, but may re-appear. That is not a permanent cure. But insight meditation is different. Root causes are examined in detail eliminating any possibility of an escape in the individuality. When we consider the elimination of 10 fetters by attaining stages of purity on the 4 paths commencing from stream entrant this process could be understood. Stream entrant path is the examination of the external layer of individuality. That layer is formed by the combination of 3 fetters. They are sakkaya ditthi (feeling on an ego) vicikiccha (doubt) silabbata paramasa (indulgence in vows). These get eliminated as they form a part of the external layer. They are conditions that are formed later. It would be evident when we examine the process. At the beginning, an infant will not have the feeling of self. This is cultivated gradually. It is therefore, a later acquisition. So is doubt. Similarly, indulgence in ascetic practices and vows. Hence they form a part of the external layer.

Let us examine sakkaya ditthi. The analysis at this stage will focus on deeper layer than the former. Those constitute kamaraga (sensuous pleasures) and patigha (conflict). It is so hard that it 6

will not be possible to analyze it in one shift. It is possible to eliminate only the tender section at this stage.
What will remain is more subtle. It can only be eliminated at reaching anagami (state of non-return). Sigmond Froyd has advanced a valuable idea worth mentioning. According to him, these two belong to inborn traits. Discussed in psychology, attachment belongs to the division of such tendencies, whereas hatracy to the aggressive behaviour. But at the initial stage, both are similar. An examination of similarities would make this tendency clear. This is a situation that develops by deriving pleasure by inflicting pain to a loved one (sadisme). It would appear to be hatracy. But the root cause is love. These two are combined to form this tendency. Hatracy therein is in essence (patigha) conflict. Love belongs to attachment. The similarity between attachment and hatracy is proved by the Froyden theory. Now only five fetters remain; three of them belong to attachment and covering form, formlessness, and conceit. Those comprise the most subtle layer of attachment. To what extent attachments is deep rooted in the individuality can be analyzed at the stage of once return (sakadagami). This analysis will end on reaching the Sainthood. Attachment is therefore, embedded in the individuality from the upper layer to all other layers. If we understand what the Buddha has taught it is possible to understand what Froyd means by attachment. The two fetters eliminated at this stage are excessive pride (uddhacca) and ignorance (avijja). The analysis through meditation ends at this stage. Nothing is left for examination beyond this. There is a point to pause. Everyone would be eliminating same type of defilement and fetters in the four fold path. Hence, they are common to all to men, gods and brahmas. If so, is the Buddhas teaching similar to ASANNA theory as taught by Karl Sun. Communal asanna is the gradual transformation of the human mind for thousands of years from the beastly beginnings to date. Those portray sorrows and suffering, achievements and defeat, calamities and fears. Those can take the appearance of mental forms and emotions. The Buddha had stated that it is not possible to trace the beginning and the end of existence. It may b worthwhile to compare the fetters with those propounded as adyakruti by Karl Sun.

It is pertinent to mention briefly, a reference by Karl Sun about the Buddha. The figures of the Buddha and Christ are sublime in expressions of adyakruti so far human race had come across. On the other hand, theories such as tattava and asanneyya sanyojana taught by Froyd would be relevant in their explanation. It is clear, that during the four stages of attainment an analysis of consciousness and asanna included in the individuality is subject to analysis. From the simile of the robber who obtained solace after crossing four streams to escape from the 10 murderous cobras would explain fully this situation. The robber in this context is only the belief in a personality. There is none who runs, only the act is evident, no pedestrian, only the journey. Who is doing this analysis in the absence of a being, person or an individual; there is no one engaged in the analysis. There is only an analysis in the path to be a stream entrant. The belief in an ego disappears. If there is a person analyzing, the analysis should end here. But even with or without an effort the analysis is continued further. This analysis would be over within seven births from thence. Defilements would be extinguished. This will help to realize that there is only an analysis but not the doer. According to psychology, this is a self analysis. According to Buddhism, it amounts to the five aggregates analyzing itself. Now the external entanglement has been resolved. There is no room for further confusion. What should be accomplished had been done (katam karaniyam). There is nothing left to be done later (naparam itthattya). That is sublime. (Translated by Dr. H.A.P. Abeywardana). The original article appeared in BHAVANA Vesak journal published by the Department of Cultural Affairs, by Dr. Siripala Leelaratna 1972)

Dr.SiripalaLeelaratna
With the passing away of Dr. Siripala Leelaratna, Sri Lanka lost a great son of the soil on 4th May 1983. He was a person who loved his motherland as much he loved his mother and with equal attachment. Away from publicity fond of leading a life unannounced, but fame gained by the dint of services, he spent his last eight years of his life away from his motherland serving as the Professor of Sinhala in the Foreign Languages Institute of Beijing in China. It was not in mission to earn a wage, but was an undertaking to foster the Sinhala Language and to bring it on par with other world languages. He was engaged in the compilation of SINO-Sinhala dictionary and was completing this assignment when he fell ill and passed away in Sri Lanka after a brief illness. He enjoyed the rare distinction as a highly placed guest of the Chinese Government and was greatly instrumental in strengthening SINO- Sri Lanka relationships in the recent times. Dr. Leelaratnas services compare well with those rendered by the Bhikku FA HIEN who came to Sri Lanka in search of Buddhist books and the propagation of Buddhism in China on his return in the 5th Century. His services were not confined only to the compilation of Chinese-Sinhala dictionary. He was engaged in teaching Sinhala to Chinese students and the propagation of Sri Lankan culture in China. He was also a guiding light to all. He provided many facilities to those who went to China for higher studies. I have seen the affection shown to Dr. Leelaratna by the Chinese students fondly referring to him as ape gurutuma (our teacher). Among his rate and incomparable qualities are his kind attitudes as a teacher. His preparedness to impart knowledge, assist in an hour of need and guide them with counseling and even with financial assistance. Dr. Leelaratna was born on 9th February 1919 at Kottegoda, a village close to Matara. Having had his early education as Godauda Maha Vidyalaya Kottegoda, he entered the Buddhist order as Rev. Narada under the distinguished scholar monk pundit Kahandamodara Piyaratana Thero under whom he had a sound education in oriental languages. Later he disrobed himself and processed to the University of Calcutta and obtained M.A. and Ph.D. Degrees.

He adopted a life of sanctity thorough a sound Buddhist education. At the time he obtained his Ph.D. in Psychology, he was proficient in seven languages. He dedicated his life to serve the motherland. He treated others, as his brothers and children displaying his characteristic traits with profound human affection. The pupils he came across during his service as a teacher at Christ Church College Wattegama, Sri Rahula College Katugastota, and the Teachers Training College at Kottawa showed profound attachment to him. His qualities as a teacher, were motivating reasons for such spontaneous affection. His deep knowledge in languages such as Sinhala, Pali, Sanskrit, Hindi, Bengali English and Chinese was so enormous. He could display his unrivalled skill though his translations to and from those languages. He had enriched the Sinhala Language by many translations and his compositions in Sinhala bear evidence to his inborn talents. He could deal with any subtle subject and present it in simple language to be understood by anyone. The new vocabulary of words he had added though his translations into Sinhala was enormous. Among his outstanding translations into Sinhala is Rev. Dr. Walpola Rahulas landmark publication on Buddhism titled What the Buddha thought, History of Ceylon Vol. I published by the University of Peradeniya, Science of Education. He had published many hundreds of articles on literary and scientific topics. He earned the distinction of being appointed the Head of the Research Unit of the Vidyalankara University. He conducted lectures at Universities of Vidyodaya and Colombo and dealt with subjects such as Languages, Logic and Psychology and made them interesting to the students. He was one of those who pioneered the cause of making Sinhala a popular language in order to popularise its usage. He helped the Department of Culture in many activities relating to religious and literary publications. Dr. Leelaratna had a wonderful talent in treating all both known and unknown pupils with similar feelings. He never craved to acquire movable or immovable assets. He was delighted to spend a part of earnings to support the University Education of less privileged students. He never discussed about his benevolent acts with others. Those were secrets confined to him.

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His behaviour was attuned from his early childhood days by Buddhist values systems. Hence, he was profoundly religious. He was restraint in his facilities. His speech was appealing to the heart. He never uttered deceitful words. Even a joke cracked by him displayed those characteristics. Many of those who had the good fortune of associating him could mould their own character through the benevolent influence of this Kalyana mitta (noble friend). We have read about the lives of Bodhisatvas (aspirant Buddhas) in the Buddhist texts and had derived serene joy. Dr. Leelaratna served as a living example of a Bodhisatva and was able to enliven the concept. It is therefore, no exaggeration that Dr. Leelaratna was called a Bodhisatva by his friends and well wishers. In spite of his heavy schedule of work he always spared the time to practice meditation. Though no effort was made by him to exhibit the four noble qualities metta, (compassion), karuna (loving and kindness), mudita (softness of heart) and upekkha (non interference) his behaviour bore testimony to those qualities. Dullabho Purisa janna Na so sabattha jayati

Yattha so jayati dhiro Tam kulam sukha medhati (Dhammapada - Gatha 193) The birth of a noble person is a rare occurrence He is not born all over Ifsuchaheroisborn Suchclanwillenvoyhappiness

Anappreciationby Dr. A. P. Abeywardana

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