The Real Values of True Buddhist Meditation

A Buddhist is a person who takes refuge in the Buddha, the Dhamma and the Sangha.

We have four categories of Buddhists, namely:

1. Bhaya: A Buddhist because of danger
2. Labha: A Buddhist because of the need for gratification
3. Kula: A Buddhist because of birth
4. Saddha: A Buddhist because of faith.

Buddhists may be further divided into two classes, namely:

1. Those who intend to make a bid for release in this very life;
2. Those who are just accumulating virtues (Paramis) with a view of becoming:
   1. a Buddha
   2. a Pacceka Buddha (i.e., a non-teaching Buddha)
   3. one of the Agga-savakas (chief disciples)
   4. one of the 80 Maha-savakas (leading disciples)
   5. an Arahat

For the consummation of the vow to become a Buddha, a Pacceka Buddha, etc., the length of time that is required for the accumulation of the virtues is roughly:

1. For teaching Buddhas:
   1. a Viriyadhika Buddha (with effort as the predominating factor): 16 incalculable World-cycles (Asankheyya, a unit followed by 140 ciphers) plus 100,000 World-cycles (Kappa)
   2. a Saddhadhika Buddha (with faith as the predominating factor): 8 incalculable World-cycles plus 100,000 World- cycles
   3. a Pannadhika Buddha (with wisdom as the predominating factor): 4 incalculable World-cycles plus 100,00 World- cycles
2. For a Pacceka Buddha: 2 incalculable World-cycles plus 100,000 World-cycles
3. For an Agga-savaka: 1 incalculable World-cycle plus 100,000 World-cycles
4. For a Maha-savaka: 100,000 World-cycles
5. For an Arahat: 100 to 1,000 World-cycles approximately.

Once a person becomes a Buddhist, he acquires the seed of the Buddha-Dhamma which he is to develop according to his capacity. Every Buddhist is expected to walk on the Noble Eightfold Path in order to attain the goal of Nibbana in his capacity as a Buddha, a Pacekka Buddha, or an Agga-savaka, etc., as he may choose. He must work for the consummation of his goal himself.

Among those who intend to make a bid for release in the same lifetime, there are four types of individuals:

1. Ugghatitannu (of quick understanding)
2. Vipancitannu (understanding in detail)
3. Neyya (needing to be led)
4. Padaparama (one whose highest attainment is the text)

An Ugghatitannu is an individual who encounters a Buddha in person and who is capable of attaining the Noble Path and Noble Truth (Dhamma) through the mere hearing of a short discourse.

A Vipancitannu is an individual who can attain the Paths and the Fruition states only when a discourse is expounded to him at some considerable length.

A Neyya is an individual who does not have the capability of attaining the Paths and the Fruition states through the hearing of either a short or a long discourse but who must make a study of the teachings and practise the provisions contained therein for days, months or years in order that he may attain the Paths and the Fruition states.

In answer to a question raised by Bodhirajakumara, the Buddha said, [1] "I cannot say what exactly should be the time for the complete realization of the Truth. Even assuming that you renounce the world and join the Order of my Sangha, it might take you seven years or six years or five years or two years or one year as the case may be. Nay, it can be six months or three months or two months or one month. On the other hand, I do not discount the posibility of attaining Arahatship in a fortnight or seven days or in one day or even in a fraction of a day. It depends on so many factors."

A Padaparama is an individual who, though he encounters a Buddha Sasana, [2] and puts forth the utmost possible effort in both the study and practice of the Dhamma, cannot attain the Paths and the Fruition states within this lifetime. All that he can do is accumulate habits and potential. Such a person cannot obtain release from Samsara (continued rebirth) within his lifetime. If he dies while practising Samatha (calm) for Samadhi (concentration) or Vipassana (insight) for Panna (wisdom) and secures rebirth either as a human being or a Deva in his next existence, he can attain the Paths and Fruition states in that existence within the present Buddha Sasana which is to last for five thousand years from the date of the passing away of the Buddha into Maha-pari-nibbana.

It is therefore to be asumed that only those quite matured in the accumulation of virtues (Parami), such as those of the four types of individuals referred to above, will be inclined to make that bid for release and take seriously to courses of Buddhist Meditation. As a corollary, we have no doubt that whoever is determined to follow strictly and diligently the Noble Eightfold Path through a course in Buddhist Meditation under the guidance of a qualified Teacher, is an individual either of the Neyya or Padaparama type.

FOOTNOTES:

1. See the Middle Length Sayings, II, pp. 279-284
2. The period during which the Teachings of a Buddha are available

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