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Blindfolding death
The (original)
Tathagata’s clearly stated goal is the attainment of the deathless (Pali: amata)
= nibbana. Since birth results in death, the elimination of birth (hence of
life itself, that is to say, ‘the baby and the bathwater’) is the
sine qua non means. Birth happens if and when contact is made, that is to
say, when an individual interacts with another or with himself. The moment an
interaction happens, death appears, that is to say, the individual can be
seen by death (in much the same way as a deer is seen when it emerges from
the undergrowth and moves). Absolute
indifference to stimulus is the means not by which death is eliminated but,
according to the Tathagata, blindfolded. The primary means of blindfolding
death is to avoid any action or reaction (of the 5 khandas), that is to say,
by developing complete detachment from things (i.e. dhammas = sankharas).
This is achieved mentally by practicing ever intensifying concentration (viz.
the Jhanas, or using any other concentration focus) and which leads, eventually,
to ‘the mind not abiding anywhere’ (i.e. in any conditioned thing = dhamma),
thereby avoiding (being seen by) death). In short, death is renderend blind
if and when the bhikkhu becomes virtually brain dead. In essence, ‘blindfolding death’ means
self-blindfolding (i.e. dissociating) from
life (which results in virtual death). In the
Majjhima 26 it is stated: “Bhikkhus,
the bhikkhu secluded from sensual desires and de-meritorious thoughts, from
thoughts and thought processes and with joy and pleasantness born of
seclusion abides in the first jhàna. Bhikkhus, to this is said, the bhikkhu
has blindfolded death. Having destroyed the feetless one has gone beyond the
sight of death. Again the bhikkhu,
overcoming thoughts and thought processes, the mind internally settled and
brought to one point will be without thoughts and thought processes. With joy
and pleasantness born of concentration he would attain to, abide in the
second jhàna. Bhikkkhus, to this is said, the bhikkhu has blindfolded death.
Having destroyed the feetless one has gone beyond the sight of death. Again the
bhikkhu with equanimity, joy and detachment abides mindful and aware and also
experiences pleasantness with the body and attained to abides in the third
jhàna. To this abiding the noble ones say, abiding mindfully in equanimity.
Bhikkhus, to this is said, the bhikkhu has blindfolded death. Having
destroyed the feetless one has gone beyond the sight of death. Again the
bhikkhu, dispelling pleasantness and unpleasantness, and earlier having
dispelled pleasure and displeasure, purifies mindfulness with equanimity.
Without unpleasantness and pleasantness and mindfulness purified with
equanimity he attains to, abides in the fourth jhàna. Bhikkhus, to this is
said, the bhikkhu has blindfolded death. Having destroyed the feetless one
has gone beyond the sight of death. Again the
bhikkhu having overcome all perceptions of matter and perceptions of anger,
not attending to various perceptions, with space is boundless, attained to,
abides in the sphere of space. Bhikkhus, to this said, the bhikkhu has
blindfolded death. Having destroyed the feetless one has gone beyond the
sight of death. Having
overcome all the sphere of space with consciousness is boundless attains to,
abides in the sphere of consciousness. Bhikkhus, to this is said, the bhikkhu
has blindfolded death. Having destroyed the feetless one has gone beyond the
sight of death. Having
overcome all the sphere of consciousness, with there is nothing abides in the
sphere of no-thingness. Having overcome all the sphere of no-thingness
attains to, abides in the sphere of neither perception nor non-perception. Overcoming
all the sphere of neither-perception-nor-non-perception attains to the
cessation of perceptions and feelings. Seeing it with wisdom too desires get
destroyed. Bhikkhus, to this is said, the bhikkhu has blindfolded death.
Destroying the feetless one has gone beyond the sight of death. Crossing
over to the (???) beyond he goes with
confidence, stands with confidence, sits with confidence and lies with
confidence. That is the reason he has as gone beyond the sight of death.” Buddhist Views Index Topics Index
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