Part 4 - Contemplation of the Buddha (Buddhānussati Bhāvanā)

Myanmar devotees, who can read Pāli and know only the Myanmar language, should commit to memory the nine attributes of the Buddha in Pāli and Myanmar as given above. They should recite each of them at a speed neither too slowly nor too fast, reflecting on its meaning. One who reflects on the attributes of the Buddha, while doing so, prevents the arising of thoughts of lust, hatred and bewilderment, besides gaining concentration which clears the mind of lethargy and distraction, and rendering it possible for a righteous thought-process to arise through the equanimous attitude of straight mental exercise.

When the concentration gets stronger through this meditation practice, the hindrances (nīvaraṇa) fall off, and defilements are quelled and consequently, five faculties such as faith (saddhā) become very pure and effective. The repeated reflection on the Buddha sharpens initial application of the mind (vitakka) and sustained application of the mind (vicāra). When these two factors are functioning well, delightful satisfaction (pīti) arises. Due to the delightful satisfaction, serenity of mental concomitants and serenity of mind arise, as the result of which physical and mental uneasiness (defilements associated with subtle forms of distraction) are quelled. When there is serenity of mind and serenity of mental concomitants, happiness that causes the arising of concentration becomes pronounced. The thought-process being enriched by happiness is firmly fixed on the object of meditation.

Thus the factors involved in meditation, beginning from initial application of the mind, become more and more efficient stage by stage. The mind is neither retarded nor distracted so that the medium attitude of mental exercise or equanimity is maintained and the five faculties such as faith are functioning in a balanced way. Now, the five factors of jhāna, viz. initial application of the mind, sustained application of the mind, delightful satisfaction, happiness and one-pointedness of mind, arise simultaneously at every thought moment with the great meritorious consciousness (mahā kusala citta) of the contemplation on the Buddha which is mental cultivation pertaining to the Sensuous Sphere (kāma-vacara bhāvanā). Thus, neighbourhood concentration or threshold concentration (upacāra-jhāna) is achieved. When this concentration arises together with the great meritorious consciousness of the contemplation of the Buddha, which is mental cultivation pertaining to the Sensuous Sphere, the meditator is called one who has achieved upacāra-jhāna of the contemplation of the Buddha.

(Contemplation of the Buddha can, at best, reach the level of threshold or neighbourhood concentration (upacāra-jhāna) pertaining to the Sensuous Sphere only, and not appana (rūpā-vacara) jhāna. Why is it so? It is because the attributes of the Buddha are ultimate dhammas and are too profound to be fully concentrated up to the appanā-jhāna stage. It is like a vessel that cannot remain stable on very deep waters.)

It might then be asked: “In contemplating the attributes of the Buddha, the names of the ultimate dhammas of the nine attributes, such as Arahaṃ, etc. are still made objects of contemplation. Why are these names said to be ultimate dhammas?” The answer is, again, that the attributes of the Buddha are so profound that, although at the initial stage of meditation, these names (such as arahaṃ) are made as objects of meditation, when concentration is developed, the mind passes on from mere names to ultimate reality. Again, one might further ask: “Are not some ultimate dhammas such as the first non-material consciousness (paṭhamā-ruppa viññāṇa) used as object of meditation and appanā jhāna, such as the second non-material jhāna, achieved thereby?” That is true, but that is a case of single object of meditation. The attributes of the Buddha are not a single object. They are a complex variety. So the comparison is not valid.

It may then be questioned: “A yogi contemplating on the thirty-two aspects or parts of the body, although starting with a number of them, after concentration becomes developed, fixes his mind on a single aspect or part only and achieves the first Fine Material Jhāna. Then why is the same process not true in the case of the contemplation of the Buddha?” This is not an appropriate analogy. For, although there are as many as thirty-two aspects or parts of the body, all of them have a single reality, which is loathsomeness of the body which truly becomes the object of meditation leading to achievement of appanā-jhāna. In the case of the attributes of the Buddha, they are replete with meaning in a variety of ways, and hence concentration achievable belongs only to the Sensuous Sphere, and only up to upacāra-jhāna stage.

“Why not concentrate on only one of the nine attributes then?”

The answer is: when concentration becomes developed, the attributes of the Buddha are comprehended by the yogi so that he cannot fix his mind on any one of them only because his faith grows so much as to know no bounds.

Benefits of Contemplation of The Buddha

A virtuous one, who repeatedly contemplates the attributes of the Buddha, has exceptional esteem of Him which is comparable to the ariyas' devotion to Him. Repeated recollection of the Buddha develops his mind such that he has a stable mindfulness. The profundity of the Buddha’s attributes, on which his mind is trained, makes him a person of profound wisdom. The nine attributes in themselves are the fertile field for sowing merit, therefore constant recollection of them is highly meritorious.

Reflection on the Buddha is a mental exercise conducive to delightful satisfaction (pīti), one of the even factors of Enlightenment. The yogi becomes possessed of much delightful satisfaction, first of the feeble kind but, later, of an ecstatic kind. The mindfulness that dwells on the attributes of the Buddha overcomes fear, therefore the yogi becomes indifferent to fear and dread, great or small. Since this mental exercise has the nature of warding off physical pain, the yogi acquires a kind of tolerance to pain. He also feels that he is together with the Buddha. The body of one, whose mind is absorbed in the thoughts of the Buddha, is like a shrine containing the Buddha so that it becomes worthy of adoration. His mind is always inclined to Supreme Enlightenment.

The yogi’s mind is constantly reminded of the attributes of the Buddha with the result that any evil thought that might arise is driven away before evil word or deed is committed, as if being shameful to do it, and being abhorrent to do it in the presence of the Buddha. Contemplation of the Buddha is a basis for gaining magga-phala. If the yogi does not gain magga-phala in this existence for want of sufficient past merit, he is reborn in the fortunate existences.

These are the benefits of contemplating the Buddha as explained in Visuddhi-magga. For greater details the reader may refer to Subhūti Thera Apādāna in the Thera Apādāna Pāli (and Myanmar translations).