Korpo

I finished a book on Goenka's method of doing Vipassana recently. I was doing good on the preliminary advice, my practice is proceeding well.

When looking for that book I also noted the design of another book, even on Amazon. It had a big leaf on front and is by Buddhadhasa. I noticed I have it in my collection. I somehow pulled it out recently, times and times again, but didn't read it. I took it on a trip without looking inside. I pulled it out again when I noted it. I left it lying on a shelf. Yesterday it fell on my foot. So I opened it, because - how many hints can you get?

Let me say it first: The book didn't appeal to me. The style seems a bit too sure of itself, but that can come down to cultural things and teacher style. Its topic is the Anapanasati Sutta, the sutra that describes "awareness with breathing." It's probably the most-discussed method of meditation as this is the most concrete meditation instruction the Buddha gave.

Both Goenka's and Buddhadhasa's instruction derive from the same few stanzas of text. But how different they are! One recommends to to note the quality of breath, to let the breath flow as it does, and use it as anchor and to go inside. The other recommends to shape the breath to induce qualities of mind that are conducive for the same purpose.

The instructions couldn't be more different. Both are interpretations of the words of the sutra. Interesting was my reaction to this conflict.

I remembered how I used to be about these things. I would go nuts about finding out who got it right and to make sure to be on the right side of things. This time I came from a different angle - what if both have a point?

Buddha emphasizes that there are thousands of ways towards enlightenment. I think the number was 84,000. That was probably easier to say than just many, and probably also very helpful for talking to people who'd rather have a concrete number with everything. I imagine the Buddha sitting there, telling a group of monks, saying "There are many, many ways towards enlightenment." and there is just this one guys and he say "Well, how many then?" and instead of getting stuck he just says "84,000." With that kind of authority you need a lot of guts to challenge. And thus it was written. (Because people like that write stuff up, be sure of that. )

So, back to the point. The Buddha probably didn't say that without reason. He taught many individuals according to their needs. He would teach a simple man, he would touch a musician, he would teach a venerated learned man, each to their needs. He would meet them where they were, sometimes challenge their preconceptions and give to them a method. Having said that it is clear that there already must be more than one way.

Why would there be different ways? Because of different reactions people have to certain methods. He wasn't selling a method, he was trying to lead people towards liberation.

And so I looked at the two methods, and wondered. Why did one appeal and one didn't? I have had bad experiences with trying to shape the breath. It makes me tense. It feels unnatural. So I dismissed the other method for a moment, as I did the style. But I realised that this is just me. These are my issues. These are my preferences.

Here and elsewhere I've seen people come up, with quite some agitation at times, with questions like "How do I not influence my breath while doing this?" Maybe I was even one of them. I don't remember, but I wouldn't be surprised if I was. Maybe they would have done better with the other kind of instruction. Maybe that self-assured style would have left a better impression on people who need that self-assuredness to trust into a method.

Going beyond that I have seen plenty of material supporting either method. Some say just observing is enough. Others give specific remedies for specific problems. One doesn't even exclude the other necessarily. Both seem to yield results.

I'm not trying to say it's just a matter of style. It's a matter of finding what works for you. I have worked with different methods and they all gave me results, to an extent actually where I no longer was sure what I was looking for.

But that's the important thing, really: What do you want to accomplish? And if your practice suits that goal, and if you keep doing it earnestly and with awareness, the path may open for you.