Sutra number eight in the Majjhima Nikaya is the Sallekha. This is the sutra on effacement. Effacement we can say is non-ego.
In this sutra the Buddha makes a distinction between effacement and pleasant abiding. Clearly he regards the former as of more importance. Pleasant abiding is for oneself, but effacement is to do with interaction with others, doing so without the ego.
Buddha is speaking in response to Kunda. There are several people called Kunda in the Buddhist texts. This one, I think, is the brother of Shariputra.
Now effacement is of course more or less the direct opposite of our culture with its strong streak of self-advertisement, quest for superficial popularity, celebritydom and so on.
Kunda recognizes that selflessness is a key teaching of Buddha, but he's also aware of how there are many teachings on meditation in progressive stages. So he wants to know if selflessness is only possible when one has achieved all of these jhanas, these stages or is it possible for somebody at the beginning?
Well, people do tend to equate Buddhism with meditation and many people have come to Buddhism seeking the blissful experiences or great insights that meditation can provide. This is basically a self-indulgent motivation.
Nowadays people often come seeking relief from stress, anxiety or depression. Well, again, it's still basically an ego-driven motive.
Are these the essence of Buddhism? In this sutra the Buddha says no.
He does outline the eight jhanas which are a classic description of the stages of meditation: four jhanas with form, rising from applied and sustained thought up to pure equanimity, and then the four formless jhanas in which one realizes the infinity of space, infinity of consciousness, the void, the state of samjña-asamjña, but in each case he says that a monk who has attained to this jhana might think that they've arrived at effacement, but this is not so. The monk has simply arrived at a pleasant and peaceful spiritual abiding place.
So what is the essence of effacement? The Buddha says that it is to have an attitude of restraint from harm no matter what is going on around one.
Though others may be killing we shall not be killing here. Though others may be stealing we shall not be stealing here. Though others may gossip, slander, act in ill will and so on we won't be doing so.
This is not a judgmental or restrictive morality. It's not about judgment of one's behavior by society or by God. It's an attitude and it's the cultivation of such an attitude that is the real meditation.
Furthermore the implication of this is that this attitude is available to anybody right from the outset. So this is the answer to kunda's question. It doesn't need special skills or attainment, it's simply a matter of attitude. To incline the mind in such a way is actually the best kind of meditation. He goes on to say that a person who has such an attitude can teach it to others and this will lead them upward on the spiritual path. If a person doesn't have this inclination it's impossible for him to teach others.
So this is the Buddha's teaching on effacement, on the right inclination of the mind, on the way to avoid difficulties on the path, on true meditation, on letting go of self.
Thank you very much.
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