..续本文上一页fabricate, or produce), and ta (the state of being or suffix "-ness"). Thus, atammayata may be translated as "the state of not being made up by, or made up from, that (thing or condition)."
The meaning becomes clearer if we recognize that maya is a synonym for sankhara (to concoct, compound, or condition). Atammayata is "unconcoctability," a state of mind independent of the objects and conditions of experience. Fully conscious and aware, this mind is not affected by the defilements of greed, anger, and delusion. Thus, the concept is close in meaning to the adjective visankhara, which describes the unconditioned state of Nibbana. Clearly, atammayata is something Buddhists should be aware of.
Why does Tan Ajarn Buddhadasa consider atammayata so important
In the Salayatanavibhanga Sutta of the Majjhima-nikaya (#137) the Buddha describes a spiritual progression carried out by "relying on this, to give up that." Relying on the pleasure, pain, and equanimity associated with renunciation, one gives up the pleasure and pain associated with worldliness. Relying on singular or one-pointed equanimity (ekaggata-upekkha), one gives up many-sided or multifaceted equanimity (nanatta-upekkha). Relying on atammayata, one gives up ekaggata-upekkha.
In this sutta, nanatta-upekkha is explained as "equanimity toward forms, sounds, odors, tastes, touches, and mind-objects," which implies the four meditative states known as the "rupa-jhana." Ekaggata-upekkha is explained as "equanimity dependent upon the four immaterial absorptions (arupa-jhana)." To more easily understand what this means, we may compare it with the common Buddhist hierarchy of the sensual (kama-), pure material (rupa-), and non-material (arupa-) realms. The ordinary worldling or "Thickster" (putthujhana) clings to sensual experiences due to craving for sensual pleasures. One gets free of sensuality by relying on pure materiality, that is, steady concentration upon material objects (rupa-jhana). Pure materiality is abandoned by relying on the arupa-jhana. Finally, these exalted states of consciousness are abandoned through atammayata.
In the Sappurisa Sutta of the Majjhima-nikaya (#113), the Buddha describes qualities of the "good person (sappurisa) who avoids indulging in and goes beyond the eight jhana through atammayata. There is liberation from the asava (eruptions), which is full awakening. The Buddha is reiterating his message that final liberation cannot be found in the temporary peace and bliss of deep meditative states -- in any conditioned state or thing, for that matter. Atammayata is given precedence over the most sublime experiences that humanity can attain. Further, atammayata, rather than mystical states, is offered as the means to liberation.
Upekkha is the highest of the seven bojjhanga (factors of awakening). When the seven factors are developed successfully, they lead to the penetration of the object on which they are focused. Penetration, or direct spiritual experience, means awakening to and deeply realizing the true nature of things. Yet, the above sutta tells us that atammayata takes the spiritual cultivator beyond even upekkha. The Buddha is saying that even upekkha is a state that can be clung to, thus preventing liberation. Atammayata frees upekkha, as well as the other six factors and any wholesome dhamma that aid liberation, from clinging and grasping. The mind with atammayata is not concocted by and does not rest in any state of mind, all of which are impermanent, undependable, oppressive, uncontrollable, and unownable, that is, void of selfhood.
LAST WORD OF BUDDHISM
Why does Tan Ajarn Buddhadasa call atammayata the "last word and final sword of Buddhism"
Based on the above interpretation, he puts atammayata at the transition point between the dham…
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