Transcript Healing Power of Mindfulness Meditation

The Healing Power of
Mindfulness Meditation
According to the Pāli Nikāyas and the Chinese Āgamas
By Tzungkuen Wen
The Buddha=Great Lord of Healing
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Sūtra no 389, Saṃyukta Āgama (SĀ 389)
One who is endowed with the following four factors is called the
Great Lord of Healing. He knows well
various diseases
the causes of the diseases,
the remedy for the diseases,
and complete cure of diseases
The
Great Lord
of Healing
大
醫
王
Contents
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Introduction
Seven Benefits of
Satipaṭṭhāna
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Teaching Patients
Mindfulness Meditation
Let Only the Body
Suffers, not the Mind
Cure of Disease through
MM
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Caṅkama Brings Health
Serene Faculties
Abhidhammic
Explanation
The Last Exhortation of
the Buddha
Introduction
Definition of MM
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Mindfulness :
Bare awareness of the moment to moment mental and physical
phenomena of the present.
Paying attention in a particular way: on purpose, in the present
moment, and non-judgmentally
 Developed at all time, in any posture: walking, standing, sitting,
lying
 MM = Insight Meditation (+Tranquility M.)
Dissemination of MM
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It originated in India about 2500 years ago, spread to
South East Asia, China, Tibet.
It’s now preserved in Southern Buddhism , Chinese
Buddhism, Tibetan Buddhism.
Application of MM
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Recently, MM draws extensive attentions of professionals
from the fields of medicine, health care, psychology, social
work and education.
It has probably become the most popular Buddhist
Meditation in the West.
Mindfulness Based Stress Reduction
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Dr. Jon Kabat-Zinn developed the Mindfulness Based Stress
Reduction (MBSR) program at the University of Massachusetts
Medical Center.
The Stress Reduction Program has benefited people reporting a
variety of conditions and concerns:
Stress—including work, school, family, fifinancial, illness, aging,
grief, uncertainty about the future, and feeling “out of control.”
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Medical conditions—
including chronic illness or pain, high blood pressure,
fibromyalgia, cancer, heart disease, asthma, GI distress,
skin disorders, and many other conditions.
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Psychological distress—including anxiety, panic,
depression, fatigue, and sleep disturbances.
Prevention and Wellness—including health
enhancement and wellness focused on prevention and
learning the “how” of taking good care of yourself and
feeling a greater sense of balance.
Mindfulness Based Cognitive Therapy
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MBCT is based on the Mindfulness-Based Stress Reduction
(MBSR) eight-week program.
Mindfulness-Based Cognitive Therapy grew from this work. Zindel
Segal, Mark Williams and John Teasdale adapted the MBSR
program so it could be used specifically for people who had
suffered repeated bouts of depression in their lives.
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an increased ability to relax
greater energy and enthusiasm for life
heightened self-confidence
an increased ability to cope more effectively with both
short and long-term stressful situations.
Why mindfulness meditation?
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Where does the idea come from about the application of MM in
medicine and health care?
What Jon Kabat-Zinn teaches in MBSR program clearly shows a
strong connection between MBSR and the insight meditation
traditions of Burma.
MM as a cure for disease
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Wiston King said in A Thousand Lives Away published in 1964：
At the International Centre I met one individual who had been cured of a
heart-condition of near-fatal proportions some five years before. Both
diagnosis and cure were backed up by competent medical testimony.
There are other individuals who reported the cure of migraine
headaches, acute nervous and digestive disorders, asthma and one
case of an external cancerous growth.
This is quite in line with the Buddhist belief that psychosomatic
mind states produce like body states.
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Melford E. Spiro said in Buddhism and Society (1972)：
In contemporary Burma, meditation is viewed as a method for dealing
with various of life’s problems.
It is used to cope with such minor difficulties as dissatisfaction with life,
insomnia, and a variety of psychosomatic complaints; as a technique for
determining the identity of one’s enemies
and as a method for curing heart trouble, ulcers, hypertension,
chronic migraines, mental illness, and even cancer.
When I queried him on the last category, a lay meditation master in
Rangoon produced sworn affidavits and letters from former
meditatiors, all claiming to have been cured of these various
ailments by the meditation course they undertook under his
guidance.
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What is most interesting in these letters and sworn statements is
that they were written, not by village peasants but by a middleclass and educated urban clientele, both Burmese and Western.
Rise of vipassanā meditation
movement
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In the 20th century, insight meditation movement started
from Burma.
Two mainstream traditions: Ledi Sayadaw and Mingun
Sayadaw
Ledi S. – U Ba Khin – Goenka
Mingun S. – Mahasi S.– Pandita S., Silanada S.
Seven benefits of satipaṭṭhāna
Mahāsatipaṭṭhāna Sutta
Bhikkhus, this is the direct path for purification of beings, for the
surmounting of sorrow and lamentation, for the disappearance of
pain and grief, for the attainment of the true way, for the
realization of Nibbāna, that is, the four establishemnts of
Mindfulness.
Teaching mindfulness
meditation to Patients
SN 36:7
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On one occasion the Blessed One was dwelling at Vesāli in the
Great Wood in the Hall with the Peaked Roof.
Then, in the evening, the Blessed One emerged from seclusion and
went to the sick ward, where he sat down in the appointed seat
and addressed the bhikkhus thus:
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"Bhikkhus, a bhikkhu should await his time mindful and clearly
comprehending. This is our instruction to you.
"And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a
bhikkhu dwells contemplating the body in the body, ardent, dearly
comprehending, mindful, having put away covetousness and
displeasure in regard to the world.
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He dwells contemplating feelings in feelings ... mind in mind ...
phenomena in phenomena, ardent, dearly comprehending,
mindful, having put away covetousness and displeasure in regard
to the world.
It is in such a way that a bhikkhu is mindful.
SĀ 1028
如是我聞：一時，佛住舍衛國祇樹
給孤獨園。時，有眾多比丘集於伽
梨隸講堂。時，多有比丘疾病。爾
時，世尊晡時從禪覺，往至伽梨隸
講堂，於大眾前敷座而坐。坐已，
告諸比丘：
當正念正智以待時，是則為我隨順
之教。比丘！云何為正念？謂比丘
內身身觀念處…
AN 5:235
The Buddha points out, a bhikkhu who is endowed with five things
does have pity on householders.
The third thing is as follows:
when visiting the sick, he stirs up mindfulness, saying: “Let the
venerable ones set up mindfulness, that thing most worthwhile!”
1. He incites them to greater virtue;
2. he makes them live in the Dhamma vision;
4.when many monks of the Order have come, he urges the
householders to do meritorious deeds.
5. and when they give him food, whether mean or choice, he enjoys
it by himself, nor frustrates (the effect of that) gift of faith.
SN 47: 29
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Householder Sirivaḍḍha was sick, afflicted, gravely ill. Venerable
Ānanda went to visit him.
Having known that situation of the household was not getting
better, Venerable Ānanda encouraged the householder to train
himself in the four establishments of mindfulness.
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"Venerable sir, as to these four establishments of mindfulness
taught by the Blessed One, these things exist in me, and I live in
conformity with those things.
(Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti te
dhammā mayi, ahañca tesu dhammesu sandissāmi.)
Let only the Body suffers, not
the mind
SN 22: 1 (only afflicted in body)
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The householder Nakulapitā came to ask guidance from the
Buddha:
"I am old, venerable sir, aged, burdened with years, advanced in life,
come to the last stage, afflicted in body, often ill. I rarely get to see
the Blessed One and the bhikkhus worthy of esteem. Let the
Blessed One exhort me, venerable sir, let him instruct me, since
that would lead to my welfare and happiness for a long time.”
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The Buddha says,
"so it is, householder, so it is! This body of yours is afflicted,
weighed down, encumbered. If anyone carrying around this body
were to claim to be healthy even for a moment, what is that due to
other than foolishness ?
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Therefore, householder, you should train yourself thus: 'Even
though I am afflicted in body, my mind will be unafflicted.' Thus
should you train yourself."
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘āturakāyassa me
sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te, gahapati,
sikkhitabba’’nti.
SĀ 107
爾時，有那拘羅長者，百二十歲
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我年衰老，羸劣、苦病。自力勉勵，
覲見世尊及先所宗重知識比丘。唯
願世尊，為我說法，令我長夜安樂。
爾時，世尊告那拘羅長者：善哉！
長者。汝實年老根熟，羸劣苦患，
而能自力覲見如來，并餘宗重知識
比丘。長者當知：於苦患身，常當
修學不苦患心
SN 36:6 (Two Darts)
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This sutta compares two kinds of people, the uninstructed
worldling, and instructed noble disciple.
It tells the difference in the how they react to a painful
contact between worldling and noble disciples.
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Suppose they were to strike a man with a dart, and then they
would strike him immediately afterwards with a second dart, so
that the man would feel a feeling caused by two darts.
So too, when the uninstructed worldling is being contacted by a
painful feeling ... he feels two feelings--- a bodily one and a mental
one.
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suppose they were to strike a man with a dart, but they would not
strike him immediately afterwards with a second dart, so that the
man would feel a feeling caused by one dart only.
So too, when the instructed noble disciple is contacted by a painful
feeling ... he feels one feeling-a bodily one, not a mental one.
SĀ 470
譬如士夫被一毒箭，不被第二毒箭。
當於爾時，唯生一受，所謂身受，
不生心受。為樂受觸，不染欲樂，
不染欲樂故，於彼樂受，貪使不使；
於苦觸受，不生瞋恚，不生瞋恚故，
恚使不使。
SN 52:10
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On one occasion the Venerable Anuruddha was dwelling at
Sāvatthi in the Blind Men's Grove, sick, afflicted, gravely ill.
Then a number of bhikkhus approached the Venerable Anuruddha
and said to him: "In what dwelling does the Venerable Anuruddha
usually dwell so that the arisen bodily painful feelings do not
persist obsessing his mind?"
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“It is, friends, because I dwell with a mind well established in the
four establishments of mindfulness that the arisen bodily feelings
do not persist obsessing my mind.
‘‘Catūsu kho me, āvuso, satipaṭṭhānesu suppatiṭṭhitacittassa
viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya
tiṭṭhanti.
SĀ 540
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尊者阿那律身遭病苦，眾多比丘問
詣慰勞：
尊者阿那律！所患增損？可安忍不？
病勢漸損？不轉增耶？
尊者阿那律言：我病不安，難可安
忍，身諸苦痛，轉增無損。即說三
種譬，如上叉摩經說。然我身已遭
此苦痛，且當安忍，正念正知。
諸比丘問尊者阿那律：心住何所而
能安忍如是大苦，正念、正知？尊
者阿那律語諸比丘言：住四念處，
我於所起身諸苦痛，能自安忍，正
念正知。
MN 119 Kāyagatāsati sutta
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“Bhikkhus, when mindfulness of the body has been repeatedly
practised, developed, cultivated, used as a vehicle, used as a basis,
established, consolidated, and well undertaken, these ten benefits
may be expected. What ten?
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“One bears cold and heat, hunger and thirst, and contact with
gadflies, mosquitoes, wind, the sun, and creeping things;
one endures ill-spoken, unwelcome words and arisen bodily
feelings that are painful, racking, sharp, piercing, disagreeable,
distressing, and menacing to life.
MĀ 81 念身經
如是修習念身，如是廣布者，當知有十
八德。云何十八？
比丘者，能忍飢渴、寒熱、蚊虻、蠅蚤、
風日所逼，惡聲、捶杖，亦能忍之。身
遇諸疾，極為苦痛，至命欲絕，諸不可
樂，皆能堪耐。如是修習念身，如是廣
布者，是謂第一德。
AN 5 123
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'Monks, possessing five qualities a sick man is an ill 'help for
himself. What five?
He treats not himself with physics;
knows no measure in his treatment;
applies not medicaments;
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sents not out the ‘extent of his illness to one who tends him in
goodness of heart, saying: “ in going it goes thus, when it returns it
comes so, while it is with me it is just thus”;
nor is he the kind of man who endure the onset of bodily aches
and pains, racking, shooting, stabling, bitter, galling, life-taking.
Dharmaguptaka Vinaya 1
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The patient who is endowed with these five things is easy to
attend
1.he don’t eat what should not be eaten.
2.he takes medicien.
3.he tell truth to his nurse.
4.he moves moderately.
5. he endures bodily pain and take care of things himself whatever
he can.
Dharmaguptaka Vinaya 2
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The patient who is endowed with these five thins is easy to attend.
The first four are the same as above.
The fifth is that he meditates to calm his mind.
AN 5 215
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Monks, there are these fìve disadvantages from being impatient.
What five?
Not to many folk is he dear or pleasing;
he is hated much;
he is avoided by many;
dies muddled in thought
and rises in hell.
Cure of disease through MM
DN 16 Mahāparinibbāna Sutta
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At that time [in Velva Village] a severe illness arose in the Blessed
One who had entered the vassa. Deadly, excruciating [physical]
feelings occurred.
Being mindful and aware, the Blessed One endured them without
being distressed [or oppressed].
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At that time it occurred thus to the Blessed One: “If I should pass
away into parinibbana without having informed my attendant
disciples, without having notified the community of monks, this
act of mine would indeed not be proper.
It would be well if I should dwell, having removed this illness by
[diligent] effort and undertaken the repair of vitality
SĀ 1038
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Not long after the householder Mānadinna recovered from his
illness, he sent for Ven. Ānanda in order to provide Ven. Ānanda a
meal.
When Ven. Ānanda together three other monks arrived, he asked
the householder : “are you enduring and at ease?”
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The householder replied: “Yes, Venerable, I’m enduring and at
ease. I got an illness before, at that time I was critically ill, but now I
recovers from the illness.”
Ven. Ānanda asked: “By means of what dwelling did you get rid of
the affliction from illness in time?”
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The householder replies: “I dwelled in the four establishments of
mindfulness, devoted myself to the development of them, so all
bodily afflictions came to cease in time.”
SN 47: 30
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But, venerable sir, when I am being touched by such painful
feeling, I dwell contemplating the body in the body … feelings in
feelings ... mind in mind ... phenomena in phenomena….
SĀ 541
On one occasion the Venerable Anuruddha was dwelling at
Sāvatthi in the Squirrel Vihara, not long after he recovered from
illness.
Then a number of bhikkhus approached the Venerable Anuruddha.
Having greeted and consoled him, they sat aside and asked the
Venerable Anuruddha :
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“Are you at ease and happy?” asked the Venerable Anuruddha
said, “I am at ease and happy” “Those bodily suffering and pain
gradually comes to rest.”
The bhikkhus asked the Venerable Anuruddha: “By dwelling at
what kind of dwelling, does the bodily suffering and pain gradually
come to rest ”
Venerable Anuruddha said, “By the dwelling of the four establishment
of mindfulness, those bodily suffering and pain gradually comes to
rest” “Which four?
One contemplates inwardly the body in the body…….. The dharmas in
the dharmas. ” “By the dwelling of the four establishment of
mindfulness, those bodily suffering and pain gradually comes to
rest”
Caṅkama brings health
AN 5 29
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Capable of long travelling (Addhānakkhamo)
Capable of diligence (padhānakkhamo)
Health (appābādho)
Good digestion (asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati)
Concentration obtained in walking lasts long (caṅkamādhigato samādhi ciraṭṭhitiko)
The Sūtra of Seven Bases and
Three Contemplations
The first, being able to walk long;
the second, gaining strength;
the third, removing drowsyness;
the fourth, digesting well what is eaten without illness;
the fifth, easier to obtain concentration, and the concentration
obtained lasts long.
A Record of Buddhist Practices Sent
Home from the Southern Sea
Within the five divisions of India, both monastic and lay Buddhists often
practiced cankrama. They walked back and forth on a straight path at a
suitable time and in adaptation to their dispositions. But, a noisy place
should be avoided.
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Cankrama, first of all, cures disease, and secondly, help digest food.
Near midday or at sunset is the time to walk. One might go out of
the monastery for a long-distance walk or simply walk slowly on a
veranda.
If one didn’t practice cankrama, much affliction of illness may occur
in the body, making the foot and abdomen swollen, the arms and
neck sore. Also phlegm does not dissolve.
All these result from [long time of] upright sitting. If one practices
cankrama, it will strengthen the body and cultivate the spiritual
path.
The Milindapañhā
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The Milindapañhā ：meditation (paṭisallāna) brings 28 kinds of
advantages.
Among them, prolonging lifespan (āyuṃ vaḍḍheti) and giving
strength (balaṃ deti) both point to the fact that Buddhist meditation
can improve our health.
Serene Faculties
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In the Nikāyas, we read that the physical appearance changes in
the wake of meditation practice or even hearing a dharma talk.
The terms used to describe the physical change is “vippasannāni
indriyāni” (faculties are serene) and “parisuddho mukhavaṇṇo
pariyodāto” (facial complexion is pure and bright).
Chinese translation in the Āgama
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「諸根和悅faculties are joyful，貌色鮮明facial color is shining or
beautiful」、「諸根和悅，顏貌鮮明」
「諸根清淨faculties are purified，顏色鮮白the color is bright and
clean」
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「諸根喜悅，顏貌清淨，鮮白光澤」
「諸根欣悅，色貌清淨，膚體鮮澤skin is fresh and clean」
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「諸根欣悅，顏貌清淨，膚色鮮白」
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SN 52: 9
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On one occasion the Venerable Anuruddha and the Venerable
Sāriputta were dwelling at Vesāli in Ambapāli's Grove. Then, in the
evening, the Venerable Sāriputta emerged from seclusion. Sitting
to one side, the Venerable Sāriputta said to the Venerable
Anuruddha:
“Friend Anuruddha, your faculties are serene, your complexion is
pure and bright. In what dwelling does the Venerable Anuruddha
now usually dwell?
Now, friend, I usually dwell with a mind well established in the four
establishments of mindfulness.
(Catūsu khvāhaṃ, āvuso, satipaṭṭhānesu suppatiṭṭhitacitto etarahi
bahulaṃ viharāmi)
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“The bhikkhu, friend, who is an arahant, one whose taints are
destroyed, who has lived the holy life, done what had to be done,
laid down the burden, reached his own goal, utterly destroyed the
fetters of existence, one completely liberated through final
knowledge, usually dwells with a mind well established in these
four establishments of mindfulness."
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"It is a gain for us, friend, it is well gained by us, friend, that we
were in the very presence of the Venerable Anuruddha when he
made such a bellowing utterance."
SN 1:10
At Sāvatthi. Standing to one side, that devatā recited this verse in
the presence of the Blessed One:
"Those who dwell deep in the forest,
Peaceful, leading the holy life,
Eating but a single meal a day:
Why is their complexion so serene?
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SA 995
阿練若比丘，住於空閑處，
寂靜修梵行，於一坐而食，
以何因緣故，顏色特鮮明？
The Blessed One:
“They do not sorrow over the past,
Nor do they hanker for the future.
They go on with what is present:
Hence their complexion is so serene.”
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"Through hankering for the future，
Through sorrowing over the past,
Fools dry up and wither away
Like a green reed cut down."
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Spk: This verse was spoken by an earth-bound deva who dwelt in
that forest. Each day he would see the bhikkhus who inhabited the
forest sitting in meditation after their meal.
As they sat, their minds would become unified and serene, and the
serenity of their minds would become manifest in their
complexion (vaṇṇa).
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Puzzled that they could have such serene faces while living under
these austere conditions, the deva came to the Buddha to inquire
into the cause.
The facial complexion (mukhavaṇṇaa) or complexion of the skin
(chavivaṇṇa) is understood to indicate success in meditation;
Abhidharmic explanation
Four Kinds of Rūpa
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kamma-rūpa
citta-rūpa
utu-rūpa
āhāra-rūpa
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Matter produced by Kamma: matter produced due to the kamma
of the past.
Matter produced by Citta (Mind): Matter produced as a result of
the present activity of mind.
Matter produced by Utu (Temperature): Matter produced due to
the external enviroments such as temperature, weather.
Matter produced by Āhāra (Nutriment) : Matter produced due to
the digestion of food.
Exhortation of the Buddha
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“What should be done for his disciples out of compassion by a
teacher who seeks their welfare and has compassion for them, that
I have done for you, bhikkhus.
There are these roots of trees, these empty huts. Meditate,
bhikkhus, do not delay or else you will regret it later. This is our
instruction to you.”
The End
《長阿含．遊行經》
佛告諸比丘曰：汝等且止，勿懷憂
悲。天地人物，無生不終，欲使有
為不變易者，無有是處。我亦先說
恩愛無常，合會有離，身非己有，
命不久存。
《雜阿含經》
比丘！大師慈悲安慰弟子，為其所
作，我今已作。汝今亦當作其所作，
於空閑樹下，房舍清淨，敷草為座；
露地、塚間、遠離邊坐，精勤禪思，
慎莫放逸，令後悔恨。此則是我教
授之法。
藥師佛 Bhaiṣajyaguru
藥師佛 Bhaiṣajyaguru