Bhāvanā — The Art of The Mind

Russian version: «Bhāvanā — искусство ума», Достопочтенный Ракване Ньянасиха (Нянасиха)
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Introduction

This book originated from a series of public lectures and personal conversations with Bhante Rakwane Gnanaseeha. For the last six years, nearly every time we discussed the Dhamma, I would, with his permission, turn on a voice recorder. We had an agreement that I would not distribute these audio recordings, as they required some verification of information, consideration of the context of the audience’s preparation, and many other factors.

Spoken words always need adaptation to be translated into written form. In this book, we have made every effort to take the necessary steps to make Bhante’s lectures accessible to a wide audience. As a result of this adaptation, some errors inevitably creep into the text and remain the responsibility of the editors. Therefore, we ask the reader to understand and to write to us if you encounter any typos or inaccuracies (contact information can be found at the end of the book).

Some of these lectures are already publicly available as video recordings on the internet, while others are recordings of personal conversations and lectures from retreats that Bhante conducts annually for Russian-speaking audiences. We have strived to compile the information for this book in a way that provides a comprehensive and structured presentation of Buddhist practice.

Very often, when we become acquainted with the Buddha’s Teachings, we encounter the fact that for many Pali terms, there are simply no corresponding concepts in European mentalities, and translators are forced to choose one and the most suitable word. The original concepts from the Teachings may be reflected by more simplified concepts in modern languages, which in turn can lead to a dilution of meanings. This simplification is inevitable when translating from such an ancient language as Pali. This simply means that we need to strive to approach the study of the Buddha’s words comprehensively and use our own efforts to form an understanding of the key concepts of the Teachings.

It is important to understand that the now widespread word “meditation” did not come from the Pali language, in which the Buddha’s Words were recorded. It comes from the Latin word “meditatio,” which translates as “reflection” or “contemplation,” and was taken from Christianity as the closest term in meaning to the Pali word “bhāvanā.” Bhante most often translates it as the development of the mind, culture of the mind, or the art of the mind.

Another example is the Pali word “sati,” which was originally translated into English as “mindfulness.” If we look at the use of this term in modern speech, it can almost always be replaced with the word “attentiveness” without any loss of meaning. However, in the Buddha’s Teachings, there is a separate word for attentiveness — “manasikāra.” The concept of “sati” itself includes recollection, mindfulness, vigilance, and self-reflection — it is a distinct concept that we must form and understand for ourselves, based on the Buddha’s words .

Attentiveness can be directed towards the unwholesome, whereas mindfulness (as explained in the Buddha’s Teachings) never can. Therefore, from the perspective of the Dhamma, it is impossible, for example, to mindfully (with a sati) rob a bank or mindfully kill. It would be an ayoniso manasikāra — unwise attentiveness, but not sati.

In his lectures, Bhante strives time and again to convey the meaning of the original concepts so that we can experience the taste of the Buddha’s original Dhamma in all its fullness. It is very important to understand that Buddhist practice is not just sitting with closed eyes and observing some object, and it is certainly not striving for a state of thoughtlessness and insensitivity. The development of the mind is something we engage in throughout our lives: while doing our work, spending time with family and friends, raising children, and simply relaxing alone. Ultimately, we learn to think correctly, we learn to see ourselves and our mind.

It is no coincidence that the wisdom section of the Noble Eightfold Path consists of sammā-diṭṭhi (Right View) and sammā-sankappa (Right Thought). We have tried to structure this book so that the reader can gain a comprehension of all levels of Buddhist practice and form their own understanding of some key concepts of the Teachings.

To understand the Teachings, it is also important to know that the Buddha spoke from the perspective of sammuti sacca (relative or conventional truth) as well as paramattha sacca (absolute truth). On the level of relative truth, we use words like “I,” “person,” and similar terms, understanding, however, that on the level of absolute truth there is no permanent and unchanging “I” or “self” — these are all our concepts, constructs of our mind. But without the level of relative truth, we simply could not communicate and exchange information; therefore, the Teachings operate on both of these levels.

The statement that nothing can be taught, only learned, applies perfectly to vipassanā, and in my opinion, Bhante has the gift of explaining even the most complex aspects of the Buddha’s Teachings very clearly and accessibly. The practice of vipassanā, in turn, is aimed precisely at seeing the world as it is: we strive to see on the level of absolute truth.

The level of relative truth will not disappear: we will still be able to think, communicate, feel, and interact with each other and various objects in the world. But the causes of our suffering can only be seen by developing our mind, by developing the vision of reality as it is and this is precisely why we need vipassanā. Otherwise, we will spend our entire lives seeing the causes of our suffering in the external world and seeking relief from the mirage of saṃsāra within this same mirage, never stepping beyond its boundaries.

The Dhamma is subtle, deep, difficult to see, and goes against the worldly stream, so I believe that in studying vipassanā, it is important to try to set aside the usual object-oriented view of the world for a while and attempt to form a new understanding from the inside out: to understand how the world arises and disappears specifically for me, for my own stream of consciousness. We need to try to detach temporarily from the familiar concept of a cup standing on a table in the external world and try to understand what I actually see, hear and feel, and how this happens. How the cup arises specifically for me, in my mind, in my stream of consciousness. Carefully analyze and examine our own personal experience that occurs with us every moment, using the “map” given to us by the Buddha. This understanding cannot be obtained from someone else; it can only be developed by oneself, relying on the help of good friends and the Buddha’s words. This is what we engage in throughout our lives striving to follow the Noble Eightfold Path.

Moreover, the Noble Eightfold Path goes far beyond one current life, so we wish for this book to help you develop and cultivate saddhā — that is, rightful faith, trust in the Teachings and the aspiration to understand and experience for yourself what good friends and the Buddha’s words tell us.

This book is a gift of the Dhamma and is intended for free distribution for the benefit of all living beings. When copying any material, please include links to the websites theravada.ru and samatha-vipassana.com.

May our efforts in spreading the Teachings of the Buddha serve the well-being of all beings and bring them the highest benefit. We dedicate the merits of this work to our deceased friends and relatives: may all those who can benefit from these merits attain peace, happiness, and liberation from all suffering!

May the merits from studying this Dhamma help you stay on the Path and be free from all suffering!

The gift of the Dhamma surpasses all gifts,
The taste of the Dhamma surpasses all tastes,
The delight in the Dhamma surpasses all delights,
The destruction of craving conquers all suffering.

Tanhavagga: Craving (Dhp 354), editor’s translation

By the power of this truth, may you be safe and well!

Maksim Suleymanov,
Chittaviveka senasanaya,
Mahadoraliyadda, Sri-Lanka
June 2024

Table of contents:

Editors

Maksim Suleymanov
Anton Karmanov
Bhikkhu Asankhata Rusiave

Translation into English and illustrations

Maksim Suleymanov

Contacts

bhavana-book@inventati.org

facebook.com/chittaviveka

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