Meditation-an ancient practice.
Meditation is an ancient practice. Although its origin is subject to speculation, it has been argued that the ancient Indian yogis may have looked within to purify the mind as a means to come into communion with Brahman- the creator. In this search the yogis, exploring methods to find ways and means to quieten the mind from ceaseless arising and falling away thoughts, used objects on which they focused attention which eventually suspended the activities of their sense faculties, projecting the mind into a deep silence. In that state the mind withdrawn from its physical identity attained a one pointed concentration, which they called the absorption in to Dyāna.
However, every yogi could not develop concentration to the level required to attain dyāna, using the same object of concentration due to their different temperaments. Therefore, more objects were introduced for the purpose, such as repetitive verbalization of the name of a divinity, a sound like “Om”, recitation of prayers, chanting of mantras, and fixed concentration on a material object or on vibrant colours , called kasina. These are collectively called the objects of meditation.
OBJECTS OF MEDITATION (àrammana)
The Ascetic Siddhartha- the future Buddha, in the search for the truth of suffering went to two well known philosophers of the time Ālāra Kālāma and Uddhaka Rāmaputta . He practiced meditation following their instructions. He meditated to quieten the mind, and attained higher stages of dyāna. These attaiments did not satisfy his inner urge to understand the cause of suffering in search of which he became an ascetic.
He therefore began experimenting on his own subjecting himself to physical rigours, and having failed in that, sat under a pipal tree on the bank of the river Neranjara and meditated concentrating his mind on the in-and-out breath, determined to find the reality of suffering, which was obstinately evading him. In the course of that experience he discovered the insight meditation (vipassanā), for analysis of phenomena to finally attain enlightenment.
The teachings of the Buddha are in Pāli, the language in which he made the discourses. In that language an object of meditation is called ārammana. The later Buddhist texts enumerate as many as 40 such objects (ārammana) of meditation. But words, prayers and, mantras are not objects of Buddhist meditation.
The Buddha, took the breath as his object of meditation, which is called the mindfulness of the “in-and-out” breath (ānāpānasati). Ānāpāna, means “in- and- out” breath. Sati means, being attentive or mindful. Ānāpānasati, therefore means, being attentive of the “in-and-out” breath. The mindfulness (sati) more precisely is the concentrated attention or awareness of the breath as it comes in and goes out. The Buddha gives detailed instructions in this particular meditation in Mahā Satipatthāna Sutta, the classic discourse on meditation.
A new object of meditation the “ rising and falling of the abdomen”, was added to the 40 objects mentioned in the Buddhist texts by a well known Buddhist Monk from Burma, the Late U Narada Maha Thera. It has been popularised by his pupil Venerable Mahashi Sayadaw, in Burma, and in many countries in the West. Venerable Mahashi Sayadaw says that he uses this method for insight meditation (vipassanā bhāvanā).
The Buddha, while he was still the Ascetic Siddhartha, tired and despondent after six years of relentless effort in search of the truth of suffering, on “that” full moon day in the month of May, about 2550 years ago, came to Gaya in Uruvela. Walking up the banks of river Nēranjara, he saw a large fig tree with its branches spreading out on all directions providing a protective shade. He sat there at the foot of that tree with his legs crossed keeping his body erect, and hands placed lightly on his lap, determined that, ' blood may dry up and bones turned to dust, I shall not get up from here until I reach Enlightenment!'
Then taking the “ in-and-out” breath (ānāpāna sati) as his object of meditation of quietude (samatha bhāvanā) attained the absorptions(jhāna), and then shifting his mind to insight meditation (vipassanā bhāvanā), for an analytical examination of phenomena, attained enlightenment-thus becoming the Tathāgata- Sammā Sambuddha.( Mahāsaccaka Sutta, MN36)
Therefore, following the footsteps of our most compassionate Buddha, there is no reason for us to seek other objects of meditation, other than that which the Buddha himself selected for his own enlightenment. Ānāpāna sati suits a meditator of whatever temperament, and above all it is within easy reach, wherever, or whenever we want to meditate.
Until we discuss more about meditation later in this book, let us very briefly see how the, “in-and-out” breath (ānāpāna sati) is used as an object of meditation. When we breath normally the breath that we inhale touches a point, where the base of the nostrils and the upper lip join together, before it enters the nostrils, and the breath that comes out, touches the same point as it comes out of the nostrils. This is precisely where we place our mind, to watch the breath, as it comes in and goes out.
What is the purpose of this object of meditation? One who wants to tame a captured wild buffalo, which would not remain in one place, will throw a looped end of a rope round the neck of the buffalo and tie the other end to a strong wooden pole stuck deep in to the ground so that the buffalo unable to get away, runs round the pole until he is tired, slows down, and stands still. Similarly, the object of meditation is the “ pole” to which the mind, that does not for a moment remains in one place but runs from one object to another is kept “ tied ”. The mind, like the wild buffalo, will eventually settledown on the object of meditation- the breath.
MIND AND THOUGHTS
2550 years ago the Buddha made his discourses in Pāli a language spoken by the people of Maghada in India. It was the language of the common people, unlike Sanskrit, the Vedic language, which was the language of the elite, and the Hindu sages. In Pali, the mind is called - Citta, Viññāna , Mano, or Nāma. The Mind is where the thoughts arise. It is the repositary of the memory. We may also call the mind the conscience, where the thoughts arise and fall away. We become conscious of the thoughts, because they arise in the mind. These thoughts that arise in the mind, which are mental states or emotions are what we try to be aware of in meditation.
We cannot see the mind, yet this invisible mind can let loose a considerable force of energy. All man made things around us –the houses , skyscrapers, house hold appliances, machines, cars , railways, helicopters and planes, have been constructed, having been conceived in the mind, thought out, and planned by the mind. The different sense faculties such as the, eyes, ears, nose, mouth, hands, and legs, help man to construct, and put into practical use, what had been conceived in the mind.
One day the Buddha addressed his disciples, “Bikkhus” he said, and asked, “have you seen a masterpiece of a great painter ?” They answered “Yes, Sir”;
Then the Buddha said, “ that masterpiece, Bikkhus, had been done by a mind. The mind, Bhikkus, is even more artistic and beautiful than that masterpiece.” (Attasālini)
There are all types of citta or mental states, wholesome (kusala) or unwholesome (akusala), kind or cruel, generous or miserly, calm or anxious and so on. Different people have different types of mental states or thoughts. No two persons will have same thoughts, about the same object. A thing that is desired by one, will be scorned by another. One’s food is another’s poison, as an old saying goes. One will be clever at one thing, while another at some other thing. All that divergence let loose quite a nmber of different thoughts. These thoughts infact result from each one’s accumulated kamma.
It is according to kamma accumulated during the past lives, that a being is born a male or a female, beautiful or ugly, blind or deaf, normal or handicapped. Not only the present life, but also the future lives are determined by the good or bad intentions (cētana), that precede one’s actions which are accumulated as kamma. Hence, those are the thoughts arising in th mind “converted” into words, and actions, that give rise to “ kamma”
The thoughts arise when ever an object comes in contact with a sense faculty. These thoughts which rise and fall away incessantly leave behind traces that connect the past, the present , and the future lives, to one another. One could therefore say, that the whole of one’s life through out samsāra- the cycle of births and deaths, is a continuous process of rising and falling away thoughts.
A thought that arises (cittakkhana) has three stages of existence, the arising (uppāda) continuity (thiti) and falling away( bhanga). Hence the thoughts arise, continue and fall away, one after the other, throughout one’s life time, until the last thought (cuti citta) passes away from a lifespan of thoughts, to begin another life span of thoughts.
No two thoughts arise at the same time. It is only after a thought that has arisen has fallen away, that another thought arises. The thought, which arises on seeing an object, and a thought that arises on hearing a sound, are two different thoughts. Each thought arises resulting from an external object coming in contact with one of the six sense faculties (indriya)- the eyes, the ear, the nose, the tongue, the body or the mind. Therefore, if there is no “conscious” contact between a sense faculty, and an external object there are no thoughts.
The thought that arises from seeing, takes an external object. The thought arising from seeing an object, and the thought arising from thinking about the seen object, arise from two different sense faculties. When thinking about what was seen, the object is taken from the mind door, which is the mental sense faculty. Thus, the mind is also a sense faculty like the eye or the ear. But, unlike the eye or the ear, the mind takes its objects from within the mind- from the mind consciousness (mano viñāna), which is the mental faculty.
As explained above there are six sense faculties, and each has its own function, such as seeing with the eyes, hearing with the ears, smelling with the nose, tasting with the tongue, feeling with the body and thinking with the mind. These functions of the sense faculties cannot be interchanged, you can see with your eyes, but cannot hear with them, you can hear with your ears but cannot see with them.
But the mental faculty is different as it takes as objects the experiences of the rest of the sense faculties. For instance, if you were to close your eyes and think of a beautiful painting you have seen, a piece of music you have heard, smell of a rose, taste of a mango, the mind recollects those different experiences of the sense faculties.
As much as two thoughts do not arise at the same time, two thoughts do not take the same object. If you keep on looking at an object, there will be a number of thoughts arising and falling away. If you do not know that, you will think you had been looking at the same object, for a long time.
We make the world with different objects that come in contact with our sense faculties. Objects we see with our eyes make up the visual world, the sounds we hear with the ears make up the world of sound, the objects we smell with the nose make up the world of smells, objects we taste with the tongue the world of tastes, and the objects we contact physically the world of touch.
Because of the contact of different sense faculties, with different external objects thoughts arise and fall away. These thoughts that arise and fall away with the mind coming in contact with an external object, are insubstantial and impermanent (anicca). Nevertheless, we get attached to, or have aversions towards these insubstantial and impermanent thoughts.
A Bikkhu , asks the Buddha, “ Lord, the world , the world they say , but what is it that they call the “ world” ? “
The Buddha answerd, “ that which breaks up and falls away, is the world. What is it that breaks up and falls away ?
The eye breaks up, the forms break up , the consciousness of the eye breaks up, the pleasure, the pain, neither pleasure nor pain arising at the contact with the eye breaks up, the vision breaks up and falls away.
The ear…… breaks up….sound breaks up and falls away
The nose….. breaks up….smell breaks up and falls away
The tongue.. breaks up….taste breaks up and falls away
The body…. breaks up…..body feelings break up and fall away
The mind.. breaks up….ideas break up, consciousness of the mind breaks up, contact with mind that result in pleasure, pain , neither pleasure nor pain breaks up, and falls away..
That, which breaks up and falls away, Bikkhu, is what one calls the “world”, “
said the Buddha. (Lōka Sutta-SN 35.82)
Rōhithassa a deity visits the Buddha, and asks respectfully, “ Lord , Is there a place at the end of the world where one could go and see, observe , or get close to, where a being is not born, does not age, does not disappear from one place, and appears in another ? ”
Lord Buddha answers, “Rōhithassa, at the end of the world there is no place where one could go and see, observe, or get close to where a being is not born, does not age, does not die, does not disappear from one place to appear in another.”
Rōhithassa says: “ So it is my Lord, I was once born a Brahmin. My name was Rōhithassa. I had the power to travel in the air. The length of my step from one foot to the other was, the distance from the Eastern sea to the Western sea. I once thought, having this great speed of movement, I should walk to the end of the world. Though I walked for hundred years, without resting except to eat, drink, to do my toilet and sleep, I did not reach the end of the world, but died on my way. What you said is so, my Lord. There is no place at the end of the world to go and see, observe, or get close to, where a being is not born, does not get old, does not die, or disappear in one place to appear in another.”
Then the Buddha said,” Rōhithassa, There is no such place at the end of the world, but, there is a place Rōhithassa, where you can see without going to the end of the world, where suffering could be ended . It is this six feet long body ,full of knowledge and thoughts, where the world exists, which is the beginning of the world, the falling away of it, and where ends its existence. (Rōhithassa Sutta AN 4.45)
MORE ABOUT THOUGHTS
The thoughts are what come into the mind. The mind consists of thoughts. When we are conscious of something, that consciousness is a thought. But the word “thought” is left out in the definition of mind, citta or consciousness in the Buddhist Dictionary of Venerable Nynatiloka Thero (BPS). However, I propose to use the word “thought” to alternate with citta, mind or consciousness. The word “thought” is more easily understood than the word “ citta”- which is the Pāli word for thought
The thoughts arise when an object comes in contact with a sense faculty (indriya). Therefore, if there are no objects that come in contact with a sense faculty, then there are no thoughts as well. But objects come in contact with sense faculties all the time. If they do not produce thoughts, it is because the mind is not attentive to those objects. Hence for thoughts to arise on contact of an object with a sense faculty, there should also be a conscious awareness of a contact with an object. We will come to this later on, and until then let us discuss the thoughts that arise in the mind.
However, there is no moment without thoughts in the mind. Even when one sleeps thoughts keep on arising and falling away. That is because the thoughts them selves, are objects coming in contact with the mind, which is also a sense faculty. As there is no conscious contact of these thoughts in sleep there are no reactions.
The mind where the thoughts arise, is an integral part of the body. The body cannot exist without the mind. Neither can the mind exist without the body. We can eat or drink with the mouth, but the mouth cannot taste. It is only the mind that can taste. The body cannot even stand up without the mind. But the mind, on the other hand, can only wish to stand up, walk, eat, or drink , it cannot by itself, do any thing it wishes to do independent of the body. The mind is only the passive part of an action, the body carries out the active part.
We do every thing coordinating the mind with the body-the form. It is only when we understand that reality deeply, that we begin to see the “self” as a form interacting with the mind, to make a whole being. The knowledge, acquired through reading, discussions, and thinking over, is an intellectual understanding of this phenomenon, but through meditation we experience the reality of the mind-body combination, and the absence of a “self.
Thoughts and Kamma
Kamma which is accumulated through bodily action, words and thoughts, is an important teaching of the Buddha. These threefold actions are proceeded by an intention or volition (cētana)-a thought. Hence, thoughts give rise to Kamma. There is good kamma, resulting from actions proceeded by good thoughts, more often spoken of as wholesome kamma (kusala kamma), or unwholesome kamma (akusala kamma) resulting from actions proceeded by bad thoughts. It is kamma that predetermines the life of a being through out the cycle of births and deaths called the- Samsāra
Thoughts classified according to different planes of existence (lōka)
In Buddhism all living beings have their existence in different planes, according to their accumulated Kamma. The thoughts are therefore classified, according to the different planes of existence (lōka), as the thoughts of:
(i) Sensuous Plane (kāmāvachara lōka citta)–these are the worlds of five senses (Kāma lōka): (a) the human world(manussa lōka), (b) the heavenly planes (dēvalōka), both of which are the happy planes of existence (sugati), and (c) the lower world , consisting of the animal world (tiracchana yōni), ghost world (peta lōka), demon world ( asura nikāya) and hell (niraya), are the woeful planes of existence (duggati). [54citta]
(ii) Fine Material Plane (rūpāvacara lōka citta) – divided according to the levels of mental development, corresponding to the four absorptions (rūpa jhāna) in tranquillity meditation (samatha bhāvanā) [15 citta]
(iii) Immaterial Plane (arūpāvacara lōka citta) –divided according to the mental states corresponding to the four immaterial absorptions (arūpa jhāna) in tranquillity meditation (samatha bhāvanā)[12citta]
(iv) Supermundane (lokuttar citta)- These are the cittas developed on the path to attainment of noble states of stream entry (sōtāpanna) once returner (sakurdhāgāmi) non-returner (anāgāmi) and a noble one (arahat), called the magga citta- and their attainments (phala citta). [8 citta ] which make up the total of 89 citta]
89 Different types of Thoughts (citta)
As shown above each plane of existence has its own type of thoughts. Let us examine what they are, their difference and what make them different ?
According to the teachings of the Buddha, there are 89 different types of citta or thoughts, divided into five groups. In the Buddhist scriptural language of Pāli , a thought is called “Citta”. Through out the book the scriptural terms are given in italics within brackets, against the English term.
1. Wholesome thoughts (kusala citta) arise from physical, verbal or mental acts rooted in or resulting from generosity (alōbha), hatelessness (adōsa), and non-delusion or wisdom (amōha). These are called Sōbhna Citta. But, as they have a root cause for arising, they are called Sahētuka Citta.[ there are 8 of them]
2. Unwholesome thoughts (akusala citta) arising from physical, verbal or mental acts rooted in attachment (lōbha), hatred (dōsa) and delusion (mōha). These are called Asōbhana Citta. [there are 12 of them]
3. Kamma resultant thoughts( kamma vipāka citta) citta arising as results of kamma. These are called Asōbhana Citta. [ there are 8 such cittas]
4. Unconditioned thoughts (ahetuka citta) citta which are neither rooted in lōbha, dōsa, mōha or alōbha,adōsa,amōha. They are also called Asōbhana Citta [there are18 of them]
The above are thoughts of the sensual world (kāmavacara Lōka citta)
5. Inoperative thoughts (kiriya citta) citta that do not create kamma. They are called ahētuka citta.[ therer are 8 of them]
The thoughts (citta) that arise when performing acts of generosity (dāna), keeping moral precepts (sīla) and in meditation(bhāvana) are wholesome citta of the sensual world (kamāvacara kusala citta). They are also called “ mahā kusala citta”. There are also two kinds of thoughts that arise spontaneously, without being prompted by oneself or another, unprompted thoughts (asankārika citta). Those that arise prompted by another are called sasankārika citta.
The sense faculties of a meditating yogi who attains jhāna absorptions, are temporarily suspended and therefore he does not have sensual thoughts (kāmāvacara citta) (sensual thoughts are thoughts pertaining to the five senses), but instead they have thoughts of jhāna absorptions of the respective meditative level( rūpāvacara jhāna citta [ there are15 of them] or arūpāvacara jhana citta [there are 12 of them]).
The thoughts, which are the objects in tranquillity meditation (samata bhāvanā), before attaining the absorptions are Mahā kusala Citta. These thoughts arise as objects in the mind-the mental faculty (manō dvāra).
Path thoughts ( magga citta) are the thoughts that arise at the different stages of the path towards the attainment of the state of a noble one-an arahat-such as stream entry (sotāpanna), once returner (sakurdhāgām ), non-returner( (anāgāmi), and a noble one (arahat). And along with them arise the attainment thoughts (phala citta). These are super-mundane thoughts (lōkuttara citta) The latent defilements (kilēsa) are eliminated by the arising of these super-mundane thoughts (lōkuttara citta) [there are 8 cittas which make up the 89 *citta]
The thoughts arising during meditation come through the mind door(manō dvāra) they are mahākusala citta.
The main obstacle to accumulate wholesome kamma (kusala kamma) is the presence of the concept of a self-“I”,”me” “my-self”.
The concept of “self” is only a material and a mental phenomena (nāma-rūpa). That reality concealed in the concept of a “self” is seen through the development of wisdom which penetrates into understanding the true nature of all conceptual things (yatā bhūta ñāna) . This insight into reality through wisdom, enables the accumulation of more wholesome kamma (kusala kamma). These wholesome kamma ( kusala kamma) give rise to great resultant thoughts (mahā vipāka citta). They are called beautiful wholesome thoughts ( sōbhana kusala citta).
It should also be noted that no wholesome thoughts (kusal citta) arise rooted in delusion( mōha). But all unwholesome thoughts arise with delusion (mōha) as their root. Jealousy (issa) and uncertainty (vicikicchā) , remorse or worry (kukkuccha) are unwholesome thoughts (akusala chitta) wholly rooted in delusion(mōha mūla).
The inoperative thoughts (kiriya citta) arise in the minds of the noble ones (Arahats). These thoughts do not give rise to kamma. They are non-resultant thoughts (ahetuka citta). A thought that results in a smile (hasituppāda citta) in a noble one, is a non-resultant thought (ahetuka citta), and being a non-resultantant thought it is counted as an unwholesome thought(akusala citta).
The teachings of the Buddha.
The teachings of the Buddha are the discourses to his disciples, the lay followers, visiting Brhamins, and the followers of other philosophies who came to question the Buddha on his teachings, in discussions and debates. It would be correct to say that the whole of his teachings is about meditation. Because, his teachings were to show a path to freedom from suffering, and that path he said is the only path (ēkāyanō maggō) to liberation from the Samsāra-the cycle of life and death.
Meditation is to do with the mind, and the thoughts arising in the mind. Therefore, to get effective results from meditation it may be helpful to know about thoughts. Let us, to begin with, see how the teachings of the Buddha are classified.
The Tripitaka.
What is the Tripitaka ? The Tripitaka is the collection of the Buddhist Canonical Writings. The Tripitaka literally means three baskets. It contains the sum total of the Buddha’s teachings. At the beginning, the teachings were transferred from teacher, to pupil according to the ancient oral tradition, until it came to be written down a century before the current era, at Aluvihare, in Sri Lanka.
The first two Pitakas- the Sutta Pitaka and the Vinaya Pitaka were recited at the first Council convened by Venerable Maha Kassapa, held in Rajagaha, three months after the Parinibbana (death) of the Buddha. A century after, a second Council was held, under Venerable Yasa, Venerable Revata and Venerable Sabbakami in Vesali, without making significant changes to the contents of the Tripitaka.
During the rein of the King Asoka, a third Council was held in Pattaliputta , Presided over by Venerable Moggaliputta Tissa at which the Abhidhamma Pitaka was included making up the Tripitaka. A council is an assembly of learned Bikkhus- Initially only the Noble ones the Arahants –who had attained the highest stage of holiness-purity of mind , who attended the Assembly.
What are its contents :
(i) the Sutta Pitaka : the discourses of the Buddha, most of them made to his disciples, then to his lay followers, to visiting Brahamins, and followers of other faiths who came to debate divergences in teachings. The language used is Pāli the spoken language (vohāra bhāsa) of the common people of Maghada.
(ii) the Vinaya Pitaka, contains 227 disciplinary rules for the Bikkhus. Vinaya rules came to be established after Bhikkhu Sudinna, a native of Kalanda Village near Vesali committed the offence of having sex with his wife after his ordination as a monk. The Buddha called an assembly of the Bikkhus and questioned the Bikkhu concerned. After explaining the serious breach of discipline committed by that act, the Buddha declared a rule prohibiting such acts.
It was thus, whenever an incident necessitated its prohibition, the Buddha made a rule to prevent its repetition in the future. The Buddha found it necessary to lay down rules to avoid breach of discipline among the Bikkhus –his disciples, and for the peaceful existence of the gowing Order of Bikkhus. A Bikkhu has to keep all the 227 disciplinary rules, where as a lay follower has to keep only five precepts
(iii) the Abhidhamma Pitaka, is a Book apart from the rest of the teachings, as the discourses in it were not made to his disciples or to visiting Brahmins. It differs from the other two Pitaka, in not being a discourse in its strict sense. It is more an analytical, and technical presentation of realities. It speaks mainly about the mind, analysing it in great detail. It is said to have been a presentation to the devas whose minds had been developed through practice of meditation in their previous lives. It contains no instructions to meditation, nor does it refer to discourses found in the Sutta Pitaka.
But yet it is the essence of his teaching contained in the Sutta Pitakas, with more details, and precise explanations. The analytical discussions in the Abhidhamma, are found placed appropriately in some of the discourses in the Sutta Pitaka in conventional terms more easily understood by his disciples or lay followers. Abhidhamma is the barebones of the Buddha’s teachings.
In Abhidhamma Buddha speaks about reality beyond concepts, which is abstract and could be experienced through wisdom developed in meditation. The four realitities or ultimate truths( paramatta dhamma) are- the mind (citta), mental factors(cētasika), form (rūpa) , and Nibbāna.
However, there is a school of thought, that does not admit Abhidhmma as a discourse of the Buddha. The reason adduced is that if it was a discourse of the Buddha it should have been recited by Venerable Ananda who had memorised all the discourses of the Buddha and recited them at the First Council. But, it was not recited at the first council by Venerable Ananda, nor was it recited at the Second Council a century later
A discourse, wherever, or to whosoever it was made, the Buddha should have repeated it to Venerbale Ananda according to the condition of his admission as the Chief Attendant. Therefore, if the Abhidhamma was a discourse of the Buddha made to the Devas in the absence of Venerable Ananda, the Buddha should have repeated it to him, in which case Venerable Ananda would have recited it at the First Council.
Nevertheless, leaving polemics aside, let us accept the Abhidhamma as a discourse of the Buddha and continue our discussion.
Abhidhamma Pitaka -ultimate reality and thoughts: (paramatta dhamma and citta)
The teachings of the Buddha explain two realities of existence. One the conventional reality (sammuti sacca), and the other the ultimate reality (paramatta sacca). The human beings live according to certain accepted norms with every action, emotions and objects around them having a name, a label, or a description, taking them as realities. Thus, they create, a self, me, you, men, women, sons, daughters, houses, trees, stones, cats and dogs . This is living according to the apparent realities which is the conventional truth (sammuti sacca)
But the teachings of the Buddha explain that, what we ordinarily, or conventionally accept as realities are mere concepts, and therefore empty of substance. But, there is a truth beyond the accepted reality, which makes the conventional reality irreal. This truth beyond the accepted reality is called the ultimate reality (paramatta dhamma). In ultimate reality only four realities exist, the reality of mind (citta), the reality of mental factors(cētasika), the reality of form(rūpa), and the reality of Nibbāna. There are no, me, you, men, women, trees, stones, cats, and dogs, because they are mere concepts. In reality, there exists only a mental and a physical phenomenon –mind-matter (nāma-rūpa).
Therefore, the Buddha, to make it easy for the ordinary people to understand his teachings, and not make a confusion, made his discourses in conventional terms(sammuti sacca) in the language of the common people(vohāra bhāsā). Therefore, the Abhidhamma which explains the four ultimate realities (paramatta dhamma) of which the whole world is made, is not for the uninstructed.
The Abhidhamma in its analytical details of the four ultimate realities enumerates 89 different types of thoughts(citta), that we have already examined before. None of these thoughts arises by itself. But, each one of them arises, along with different mental factors(cētasika). It is these mental factors accompanying a thought that differentiates one thought from another.
There are 52 mental factors (cētasika). In classifying them, two mental factors (cētasika), feeling (vēdanā cētasika), and perception (sañña cētasika) are set apart, and the remaining 50 are grouped together as mental formations (sankhāra).
Abhidhamma designates a being as a psycho-physical phenomenon- mind(nāma) and matter(rūpa). Mind (nāma), is the consciousness, the knowing aspect of a being, and the form (rūpa), the matter, the physical aspect. It is the mind coordinating with the material form that makes up a being. It is a thought arising in the mind,that could activate the material form.
A thought does not arise alone. It arises along with several mental factors. Therefore, when we speak about a thought it invariably includes the mental factors that it accompanies. There are 52 different mental factors, but all of them do not arise along with a thought. Different thoughts arise, taking along with them different mental factors.
However, there are seven mental factors (cētasika) which are common to all 89 thoughts (citta). They arise along with all thoughts, and are called sabba citta sādhārana cētasika or in short sādhārana cētasika, which literally means, mental factors common to all thoughts. Therefore, when we speak about a thought (citta), we include the 7 mental factors common to all thoughts (sādhārana cētasika), together with other mental factors(cētasika) accompanying it.
What are the seven mental factors common to all thoughts (sabba citta sādhārana cētasika) ?
They are:
1. contact (phassa cētasika)- when one of the sense faculties, eye, ear etc., comes in contact with an object, it gives rise to the phassa cētasika.
2. feeling(vēdanā cētasika)- it is the mental factor which makes one like or dislike the object that had come in contact with the sense faculty.
3. perception (saññā cētasika)- it recognises a peculiarity of an object, like the colour, smell or shape and retains an identifying mark, so that, if the same object is seen again saññā will be able to recognize it from the identifying marks it has retained.
4. intention or volition (cētanā cētasika)- cētanā has different meanings, but that which we can attribute to it here is its function of coordinating with the other cētasika associated with it.
5. attention( manasikāra cētasika) – it turns the mind to the object, and remains attentive, like a charioteer who keeps attention on the two horses(mind and object) watching their rhythmic movement.
6. one pointedness (ēkaggata cētasika)- one pointed concentration keeps attention firmly focussed on the object. It is compared to a firmly fixed pillar that cannot be shaken by the wind. It is also a Jhāna factor which developed and cultivated is called Samādhi.
7. life controlling faculty (jīvitindriya cētasika)-sustains and controls other cetasika , coordinating with them, and infusing them with energy.
Mentality-Materiality or Mind-Matter (nama-rupa)
The mentality (nāma) is constituted of the mental factors(cētasika) of : feeling (vēdanā), perception(saññā), consciousness(vññāna) and mental formations( sankhāra). The materiality (rūpa) is the form-the body. Hence, the mentality–materiality or mind-matter (nāma-rūpa), together make a being
The materiality, and the four mental factors of each of the sense faculties(eye, ear, nose, tongu, body, and mind), make an aggregate (khandha) of each one of them.
Hence we have the aggregate of materiality (rūpakkhandha), and then the four aggregates of mentality- aggregate of feelings (vedanakkhandha), aggregate of perceptions (saññakkhandha), aggregate of consciousness (viññānakkhandha) and the aggregate of mental factors ( sankhārakkhandha). These five aggregates (pancakkhandha) taken together constitute a being.
A being gets attached and clings to things that satisfy the sensefaculties. It is this clinging to sensefaculties to satisfy the sense desires that keep the beings in the cycle of deaths and births called the Samsara. It is the four mental factors that induce this clinging (upādāna) to the form (rūpa) and the six sense faculties.
Therefore, these four aggregates of mentality of clinging and the form(rūpa) are together called the five aggregates of clinging or the groups of existence (panca upādānakkhandha).
This distinction becomes clear when we compare an ordinary being to a Noble being (Ariya Puggala- an Arahat). Though an Arahat is also a being, he is desireless, and does not cling to any thing. An Arahat is therefore just five aggregates (pancakkhandha) as opposed to an ordinary being (puthujjana) a five aggregates of clinging (panca upādānakkhandha).
Our lives are made of the wholesome (kusala) and unwholesome (akusala) kamma which we have accumulated, through our physical (kāya), verbal (vācā) and mental(citta) actions. Though one can guess one’s age from visible physical features, no one can guess the “age” of the mind, which after each span of life continues to re-exist in another, and so on in an innumerable life spans, in a cycle of births and deaths-the Samsāra. In this long “voyage” how much of wholesome (kusala) and unwholesome(akusala) kamma have the mind accumulated ? How can these accumulated kamma be carried, from one life span to another ?
All thoughts, which keep arising and falling away, appear to be coming from an accumulated mass, stored some where in the mind. Some people even become mental patients unable to cope with the continuous arising and falling away of thoughts. These thoughts arise and fall away in quick succession one after the other, as if they are inseparably linked one to the other. But it is not so, no two thoughts arise at the same time. It is only after a thought that has arisen falls away, that the next thought arises.
Every thought which arises carries with it all the past wholesome (kusala) and unwholesome accumulations (akusala kamma), as well as memories, habits, and instincts. The next thought that arises following the previous thought that had fallen away, carries with it due to the proximity cause or contiguity condition (anantara paccayā or samanantara paccayā) , all the wholeseome (kusala) and unwholesome (akusala) kamma, memories, habits, and primordial instincts that were the contents of the previous thought that had fallen away.
Though thoughts are invisible, cannot be touched or felt they have a tremendous force. The thoughts create a “self” with the five aggregates of clinging (panca upādānkkhandha ), which are at its disposal.
First (patisandhi citta), the Last (cuti citta) , and the citta of Continuity of life (bhavānga citta).
The last citta that arises in a dying man is called the death consciousness( cuti citta). The cuti citta links with the rebirth consciousness (patisandhi citta) to begin a life as a foetus in a womb. The cuti citta is hence, that which instigates the arising of the first citta of a life.
The cuti citta carries with it all the information that was contained in the citta that fell away immediately before its arising. Therefore the cuti citta is the vehicle that carries the information of the previous lives, the accumulated kamma, habits, memories and instincts which were the contents of the last thought that conditioned the arising of the cuti citta.
The formation of distinctive characteristics of the new life is the domain of the accumulated wholesome or unwholesome kamma of the dying person. A sign which denote the kamma that causes or conditions the rebirth (kamma nimitta) or a vision of the place where the rebirth will take place (gati nimitta) appears through the mind door of the dying man, before the arising of the cuti citta.
The last thought-the cuti citta, is propelled by the kammic force and links with a foetus in a mother’s womb, which has a relative field of kamma enrgy. This linking produces the first citta the rebirth consciousness (patisandhi citta). The cuti citta, while being the last citta of a previous life, is the instigator of the rebirth consciousness (patisandhi citta) of a new life. The cuti citta, the patisandhi citta and the foetus together form the nama-rupa of the new life.
The patisandhi citta takes all the information of the previous lives from the cuti citta. The first citta in life ( patisandhi citta) causes the arising of the second citta, which is called the life continuum( bhavanga citta), which in turn takes the information of the previous lives, and keeps the foetus alive through out its life span according to the accumulated kamma.
Therefore, the cuti citta is the end of the life continuum( bhavānga citta) of the previous life span. A being’s uninterrupted life span is maintained by the bhavanga citta. Both patisandhi citta and the bhavānga citta are kamma resultant citta( kamma vipāka citta). That is they are the result of the past kamma.
There is no moment the mind which is free of thoughts. The life exists because of the on going stream of thoughts. When in deep sleep, or in a coma- which is defined, as a state of deep and often prolonged unconsciousness; resulting from disease or injury, the bhavānga citta continues to function, thus maintaining the continuity of life. No thought arises without an external object or a mind object coming in contact with the sense faculties. The object of a bhavānga citta is quite different from the objects of other citta. The object of the bhavānga citta is the kamma that caused the arising of the patisandhi citta. The characteristics of a being depend on this causal kamma.
Whenever, there are no rising and falling away thoughts, the bhavānga citta steps in, arising along with its causal kamma object. Therefore, we see that bhavānga citta is a force apart, and that the cuti citta, the patisandhi citta and the bhavānga citta connect the present life with the past, and act as the force that keeps the unbroken continuity of the present life, until its cessation through a kammic intervention.
The bhavānga citta will not be aware of a visual object, that has come in contact with the eye. Therefore, for the eye or the eye consciousness to be aware of a visual object, the bhavānga citta has to give way to the eye consciousness. There are three moments of the bhavānga citta, before the eye consciousness moves in to become aware of the visual object. We will speak of them as we go on.
As we have already said, thought or consciousness (citta) arises when a sense faculty comes in contact with an external object. It arises to perform a particular function (kicca), such as the eyes to see, or the ears to hear.
The Buddha analyses the mind in minute details and shows that in reality the “self” is an empty mental image. It is a mere interaction of mind and matter( nāma-rūpa) without a person, or a god to activate a “self”. The self is just an arising and falling away of thoughts with a form interposed to carry out the “commands”, which are mental impulsions. This cannot be understood in reading and accumulating knowledge, but meditation alone will enable one to experience this reality as it is
When an object comes in contact with a sense faculty, such as the eye, ear, nose, tongue, body, or mind, the life continuum (bhavānga citta) which is called the atīta bhavānga to indicate its initial state, before it receives strong impulsions from the contact, begins to vibrate (bhavānga calana), and breaks away( bhavānga ucchēdha), to allow the object, that came in contact with the sense faculty to enter the consciousness (viññāna) of the particular sense faculty. When that consciousness (viññāna) falls away, the bhavānga citta arises to replace it. This goes on, in between the rise and fall of every thought (citta), “ad in finitum”, until death.
There are two ways the mind becomes “aware” of an object which comes in contact with a sense faculty. The first is through the sense faculty itself, as a “rūpa” the physical form of the object, which gives rise to 17 thought moments. The second is through the mind, as a ”nāma” the mental image of the same object, which gives rise to 10 thought moments. In between these two, the rūpa stage and the nāma stage , the bhavānga citta arises and falls away. Every thought, therefore has these two rūpa or physical stage, and nāma or mental stages of becoming aware. We will discuss the thought moments as we go on.
Defilements (kilēsa) and Supermundane thoughts (lōkuttara citta)
What are defilements (kilesa) ? They are the mental factors (cētasika) that defile the mind: There are ten of them-
(i) attachement(lōbha cētasika),
(ii) aversion (dōsa cētasika),
(iii) delusion (mōha cētasika),
(iv) conceit (māna cētasika),
(v) views (diṭṭhi cētasika)
(vi) sceptical doubt (vicikiccā cētasika),
(vii) sloth and topor (thīnamiddha cētasika),
(viii) restlessness (uddhacca cētasika),
(ix) lack of moral shame( ahirika cētasika),
(x) lack of moral dread (anōttappa cētasika).
In the existence in Samsāra having created a “self” out of the five clinging aggregates (pancupādānakkhandha) a being exerts himself to keep alive this “self”, and accumulates the defilements which become his “baggage” , which he carries from one life to another. These defilements which are worldly thoughts (lōkiya citta) are unwholesome (akusala citta). It is only by cultivating supermundane thoughts (lōkuttara citta), that we could gradually eliminate defilements.
The supermundane thoughts are wholesome thoughts that arise in jhāna absorptions (jhāna citta) in tranquillity meditation (samata bhāvanā), and thereafter, in insight meditation (vipassanā bhāvanā) the path (magga citta) and fruition (phala citta).
A meditating yogi should first remove from his mind the five hindrances( nīvaraṇa) to meditation, which are: Sensuous desire (kāmacchanda), ill-will (vyāpada), sloth and toper (thīnamiddha), restlessness (uddhaccha-kukkuccha), and sceptical doubt ( vicikicchā).
He should thereafter concentrate his mind, and attain the four absorptions of the fine material sphere( rūpa jhāna). Then, through insight meditation (vipassanā) liberate his mind in stages from the ten fetters( dasa samyōjana) that keep a being bound to Samsāra and attain, first the stream entry (sotāpanna), second, the state of a once returner (sakadāgāmi), third ,the state of a non-returner (anāgāmi), and finally attain the state of an Arahat. The defilements get eliminated gradually at each of the attainments. The mind has to be cleansed of all defilements to attain the final stage of an Arahat.
Ten Fetters (dasa samyōjana) and Attainments on the path (magga)
Fetter (saṃyōjana) definition Attaiments on overcoming the fetters
1.Personality belief (Sakkāya diṭṭhi) false view of the existence of a self lower fetters(ōrambhāgiya)
Overcoming completely the first three fetters one becomes a stream entrant (sōtāpanna)
2.Sceptical doubt (vicikicchā) doubt about the Buddha, his teachings and the Order of the Sangha
3.Clinging to religious rules and rituals (sīlabbata parāmāsa) false religious views (micchā diṭṭ̣̣̣hi). Belief in sacrificial rights, prayers for divine help
4.Sensuous craving (kamaraga) desire for five sense objects lower fetters(ōrambhāgiya)
Overcoming completely the first three fetters and weakening the 4 and 5 becomes a once re-turner (sakadāgāmi) Overcomes 1 to 5 to become non re-turner (anāgami)
5. Ill-will (vyāpāda) hatred, aversion
6.Craving for fine material existence (rūpa rāga)
Higher fetters (uddhambhāgiya)
Overcomes all the ten fetters to attain the state of an Arahat
7.Craving for immaterial existence( arūpa rāga)
8. Conceit (māna)
9. Restlessness (uddhaccha)
10.Ignorance (avijjā)
Thought moments- (citta vīthi)
Thoughts have unlimited resources. They keep on arising and falling away all the time at a considerable speed . Despite this considerable speed of their arising and falling away, each thought, from the time it arises, until it falls away, goes through 17 thought moments, which are the functions of the consciousness (viññāna kiccha), called a five door thought process (pancha dvāra vajjana citta vīthi). After the 17 moments of five door thought process has fallen away, the life continuum( bhavānga citta) arises, before it vibrates( bhavānga calana), and breaks away (bhavānga upacchēda) allowing the the next thought process to arise.
How does a thought process arise ? Each sense faculty has its own consciousness (viññāna). There are six such consciousness, each of which arises according to the type of external object that comes in contact with it.
1. when the eye comes in contact with a visual object, the eye consciousness(chakkhu viññāna) arises.
2. when the ear comes in contact with an auditary object, the ear consciousness (sōtha viññāna) arises.
3. when the nose comes in contact with an object, the nose
consciousness(ghāna viññāna)arises.
4. when the tongue comes in contact with an object, the tongue
consciousness(jivhā viññāna) arises.
5. when the body comes in contact with an object, the body
consciousness(kāya viññāna) arises.
6. when the mind comes in tact with an object, the mental
consciousness(manō viññāna) arises.
Let us take for an example the sense faculty of the eye, and go through the thought process(citta vīthi) from the time the external object, the eye, and its consciousness come together, which is the first moment of seeing-the contact (phassa).
Before the eye comes in contact with an external object, which may be a “millionth” of a split second after a previous thought had fallen away, the life continuum ( bhavānga citta) is active. That active state of life continuum is called the flowing state (atīta bhavānga). The moment an image of an external object falls on to the eye base (pasāda rūpa) the bhavānga citta begins to vibrate (bhavāng calana) and breaks away (bhavānga upacchēda ) allowing the image of the external object fallen on to the sensitive part of the eye( pasāda rūpa) to appear at the eye door adverting consciousness (chakkhudvāravajjana citta). It is only at this stage that the image is seen by the eye consiousness (cakkhu viññāna). If there is no reaction to what is seen, there will be no defilements, the consciousness will fall away and the bhavānga citta will be re-activated.
If not, (i.e. if there is a reaction to the image), the receiving consciousness (sampaticchāna citta) arises and passes on the image of the object to the investigating consciousness ( santīrana citta), which investigates the image of the object and passes it on to the determining consciousness (votthāpana citta) which recognises the object as who or what and whether it is a desirable object or not. The determining consciousness (vottāpana), is immediately followed by seven impulsions (javana cittas), which give rise to wholesome (kusala) or unwholesome (akusala) kamma. The number of impulsions( javana citta) and the resulting kamma formation depends on the intensity of the impact, or the quality of the emotion derived by the citta from the visual object.
The next two citta moments-the registration consciousness (tadārammana) arise assigning whichever accumulated kamma a place among the other stored up wholesome or unwholesome kamma. Thereafter, that whole thought process (citta vīthi) falls away and the life continuum consciousness (bhavānga citta) arises marking the end of that process.
The Impulsions (javana) in a citta vīthi, create new kamma. The results (vipāka) of these kamma may be produced in this life time, the next, or in a later life.
The determining consciousness (votthāpana citta) of the sense door process, and the mind door adverting consciousness (manōdvāravajjana citta) in the mind door process perform the same function. In other words they are two names for the same citta performing two different functions.
An image of an object, which goes through the sense door thought process, appears in the mind as a mental image. In receiving this mental image in the mind there will be no vibration of the bhavang citta, as there was previously at the contact of an external object in the sense door thought process. The bhavānga citta merely breaks away, to allow the mental image to enter the mind door entry consciousness process, followed by the seven impulsions (javana citta) and the two registration consciousness (tadārammana citta). But one who maintains mindfulness (sammā sati) can stop the javana citta process, and stop mental defilements (kilesa) from arising.
The object taken by a sense faculty is only the image of an external object. The image is without substance. It is only this image that goes through the thought process (citta vīthi) of 17 moments. It is because of this mental image that we accumulate wholesome or unwholesome kamma. Therefore those objects to which we get attached or towards which we have aversions are mere images without substance, the rising and falling away thoughts which we cannot touch or feel.
A thought process (citta vīthi) arising from a sense door is named after that sense door, such as an eye door thought process( cakkhu dvāra vīthi citta), ear door thought process(sōta dvāra vīthi citta), mind door thought process( manō dvāra vīthi citta) and so on.
But those thoughts (citta) that take other “special” objects, such as the last thought of a dying man, the death consciousness (cuti citta), rebirth consciousness ( patisandhi citta) and life continuum consciousness ( bhavānga citta) are called process free thoughts(vīthi vimukhti citta).
Thoughts arising during meditation: Jhāna citta
The sense doors- the eyes, ears, nose, tongue, and the body continually come in contact with objects which give rise to thoughts of attachment to these objects or aversion to them as a result of which we accumulate wholesome or unwholesome kamma. When we have moments of idleness, without reading, listening , or having no one to talk to, we become despondent, sad , bored, or depressed.
On such occasions the thoughts that invade our minds come through the mind-door itself taking as objects the memories of what we had done, what we had eaten, of those who we have seen, what we had heard, what we had smelt, what we had felt or what we hope to do. These are concepts (sankhāra) to which we get attached, or towards which we have aversion. They are the mental defilements we continue to accumulate in numerous ways.
Even when we do good actions such as an act of generosity (dāna), keeping the precepts (sīla), or meditating(bhāvanā), we may have unwholesome thoughts (akusala citta). One could accumulate unwholesome kamma by merely thinking of what had been said or heard. These are thoughts of the sensuous world (kāmāvacara lōka citta). Therefore one has to maintain mindful attention (yoniso manasikāra) in one’s action, speech and thought, to limit the accumulation of defilements(kilesa).
The Buddha, when he was the Ascetic Siddhartha, went to two teachers Ālāra Kālāma and Uddaka Rāmaputtra, from whom he took instructions to attain jhāna absorptions. Thereafter, meditating on his own realised the practical use of concentration of the mind (samādhi) to attain jhāna absorptions. Later, in the enlightenment process, the Ascetic Siddhartha used the clarity of the mind after jhāna absorption to investigate the phenomenon of existence (dhamma vicāya), which is the insight meditation (vipassanā).
The jhāna citta are not the sensual thoughts of the sense sphere (kāmavacara citta). The thoughts at the beginning of meditation are concepts (parikamma Samādhi). Further concentration on the object of meditation brings the mind to the neighbourhood concentration ( upāchara Samadhi) which is still not the attainment of jhāna absorption. Then going through adaptation (anulōma), and maturity (gotrabhū) the mind of the meditator arrives at the attainment concentration(appanā samādhi), which is the absorption of the jhāna. It is only at this stage the meditator escapes from conceptual objects of meditation, where the mind is free of thoughts. The absorption into jhana is a mahā kusala citta.
As the mind develops in meditation, reaching different stages of concentration the hindrances (nīvarana) are overcome, resulting in the serene absorption of the mind into jhāna.
There are two types of Jhāna absorptions, one is of the fine material sphere( rūpāvacara) and the other the immaterial sphere (arūpāvacara). The rūpāvacara jhāna absorptions are wholesome thoughts( kusala citta). These kusala citta result in the rebirth in higher planes. The death consciousness (cuti citta) of a meditator who dies after jhāna absorptions, may carry with it this jhāna citta to link with a rebirth consciousness( patisandhi citta).
Jhana citta do not have, visible objects, sound, smell, taste , feelings or any other sense- impressions, as their object. A jhāna citta arises in the process of a citta experiencing a meditation object appearing through the mind-door. In this process there are first the kāmāvacara cittas which experience the object of meditation and then, in that same process, the jhāna citta arises.
the process is as follows:
kāmāvacara-cittas manō-dvāravajjana-citta or mind-door-adverting-consciousness
parikamma: preparatory consciousness
upācāra: proximate or access
anulōma :adaptation
gotrabhū: that which overcomes the sense-sphere, or 'change of lineage'
jhāna-citta Appanā: absorption (the moment of citta which attains jhāna)
For some, 'parikamma' (preparatory consciousness) is not necessary. In such a case there are, after the mind-door-adverting-consciousness( manō dvāra vajjana citta), only three kāmāvacara citta, instead of four, before the arising of the jhāna citta.
Gotrabhu (which 'overcomes' the sense-sphere) is the last citta in that process which is kāmāvacara
Note: [An important cētasika in lōkiya citta is cētana, which in supramundane or lōkuttara citta is paññā. Chētanā in lōkiya citta accumulates kamma, where as paññā in lōkuttara citta eliminates kamma. Paññā in supramundane does not constitute kamma, where as, Cētena in lōkiya citta is kamma.]
52 Mental Factors (Cētasika), that arise along with thoughts (Citta)
Mental factors (cētasika) arise along with a thought (citta) and fall away along with it. They arise as an integral parts of the same thought (citta). But each mental factor (cētasika) arising along with a thought (citta) has its own function. There are 52 mental factors(cētasiska), which arise according to the type of the thought (citta).
In Abhidhamma-the higher teachings, in the analysis of 52 mental factors, the mental factor of feeling (vēdana cētasika) and the mental factor of perception (saññā cētasika) are taken separately.
The remaining 50 mental factors(cētasika) are grouped together, as mental formations (sa.nkhāra). These 50 mental formations (sa.nkhāra) are again divided into seven groups:
1. Universals or seven mental factors common to all thoughts (sabba citta sādhārana): -these seven mental factors arise with all wholesome (kusal), unwholesome (akusal), resultant(vipāka) or non-resultant (kiriyā citta) thoughts.
2. Particulars (pakinnaka): - mental factors that do not arise with all thoughts but only with some types of thoughts: such as applied thoughts (vitakka), discursive thoughts (vicāra), determination (adhimokkha), effort (viriya), joy (pīti), will (chandō)
3. Immorals(akusal): - unwholesome mental factors
4. Beautifuls(kusal): -wholesome mental factors
5. Abstinance(viratiyo): -those that arise with some thoughts. As in the precepts or the 8 fold path.
6. Illimitables(appamacchā)- kind of mental factors that could be extended to all beings without exception, such as universal love, compassion, sympathetic joy, or equanimity.
7. Wisdom(pañña): mental factor that could identify wholesome and unwholesome thoughts. Wisdom (pañña) is not the knowledge of dhamma, but it is the knowledge resulting from the enrichment of the mind in the course of its development in meditation. A meditator attains the state of an Arahat, by experiencing through wisdom (pañña) the reality of impermanence (anicca) unsatisfactoriness(dukkha) and no-self(anatta).
Of the seven groups of mental factors (cētasika), let us take the Universals (sabba citta sādhārana), the mental factors that arise with all thoughts, to understand how they function. We do not make this book the occasion to take all mental factors for a detailed analysis, only the basic information that may interest a meditator is given here. Therefore, for further reading on the subject please see the Bibliography at the end of the book. However, we will take different mental factors for detailed analysis as and when it may seem necessary.
What are the Universals (sabba citta sādhārana) ? These are seven mental factors (cētasika) that arise along with all thoughts without exception, in addition to other relevant mental factors in the particular thought.
They are:
(i) Contact ( phassa cētasika)
(ii) Feeling (vēdana cētasika)
(iii) Perception ( saññā cētasika)
(iv) Volition (cētana cētasika)
(v) Attention (manasikāra cētasika)
(vi) One pointed concentration(ēkaggata cētasika)
(vii) Vitality(jīvitindriya)
[Mental factor of attention (manasikāra cētasika) is defined as: “the mind’s first confrontation with an object and “binds the associated mental factors to the object”]
What is the function of the mental factor of contact (phassa) ? Whenever an object is seen, a sound is heard, an odour is smelt , a savour is tasted, or a feeling is experienced by the appropriate sense faculty, the consciousness of that sense faculty arises, such as the eye consciousness if it is the eye, and becomes “aware” immediately that an object has come in contact (phassa) with the eye. Therefore, the function of the mental factor of contact (phassa) is to bring together these three elements, the object, the sense faculty-the eye, and the eye consciousness. In the absence of any one of the three elements there is no seeing. It is the same in the case of the other sense faculties.
If the attention of the mind is not turned towards an object that has fallen onto the pupil of the eye, the eye does not see the object. In the wakeful hours of the day, so many objects are seen, heard, smelt, tasted or felt, without our taking notice of them. Let us take for instance, the ear the faculty of hearing. The hearing is the natural function of the ear. But yet, it may happen that when some one calls out loud, “ Peter! Peter !!”. Peter may not hear, and will know that some one called him only when the caller taps on his back, and says,” Hey Peter, are you deaf man, didn’t you hear me calling you ? ”. What really happened, ( if Peter is not deaf ) is that he did not pay attention to the “sound”, and therefore the “sound” did not fall into his eardrums, and the ear consciousness did not arise to interpret the “sound” as “ his name being called”.
No thoughts arise from an “ un-noticed object”. Therefore, there is no wholesome or unwholesome kamma. Then how do we accumulate wholesome or unwholesome kamma ? We accumulate kamma, when a sense faculty having come in contact with an object arouses the consciousness of the sense faculty, and goes beyond mere contact, to arouse the next mental factor of feeling(vedana). See citta vīthi we discussed earlier.
Now to see how this works, let us go back to Peter, who is being called by some one. When the persons calls out loud “Peter”, the ear consciousness arises and hears a “sound”. If Peter pays attention to the “sound”, it arouses the next mental faculty of feeling (vēdana cētasika). The vēdana cētasika cannot recognise an object but becomes aware of its characteristics. The loud call- “Peter”, is only a “sound”, to the ear. But this “sound” has a tonality, which may either be pleasant or unpleasant.
If it is pleasant it may arouse desire or attachment, or if it is unpleasant dislike or aversion. Thoughts of attachment is according to the Buddhist teachings rooted in desire(lobha). If the sound arouses dislike the thought that arises is rooted in aversion (dōsa). Both, the thoughts rooted in attachment (lōbha), and those rooted in aversion(dōsa) contain a certain degree of delusion (mōha), a dose of ego feeling “self”, “I” or “me”.
That is how unwholesome kamma rooted in attachment (lōbha) or in aversion (dōsa) is accumulated. On the other hand, if the “sound” arouses pleasant thoughts rooted in non-attachment, or non-avertion the results are wholesome. Thus, wholesome or unwholesome kamma is accumulated through wholesome or unwholesome thoughts resulting from a perceived object.
Ability to understand the different thoughts arising at different moments, may help to reduce the accumulation of mental defilements (kilēsa) through , greed, hate, delusion, conceit, speculative views, sceptical doubt, mental torpor, restlessness, shamelessness, or lack of moral fear.
The emotions experienced by the mental factor of feeling (vēdana) when seeing an object, keep rising and falling away at a considerable speed. Therefore, not being aware of an objects moment to moment change, we tend to believe that the object seen is static, not subject to constant change. The realisation, that those feelings are only a series of thought processes, comes to a person who cultivates mindfulness(sati). Mindfulness is the attentive awareness of one’s thoughts, as they arise and fall away.
In the teachings of the Buddha the term yoniso manisikara is used to mean, thorough attention or wise consideration. In the absence of this wise consideration, a being gets attached to pleasant feelings, and feelings of comfort , or detests feelings of unhappiness and discomfort. And towards feelings of neither pleasantness nor unpleasantness he has thoughts devoid of good sense or judgement.
But one who follows the middle-path and maintains equanimity will know, that a pleasant, an unpleasant or a neither pleasant nor an unpleasant feeling, is neither him nor that of his, but a mere concept, an emotion created by a thought, a moment or an instant of the mental factor of feeling (vēdanā cētasika).
There are five different types of feelings.They are grouped as follows:
1. Pleasant physical feelings-sukha kāyika
2. Pleasant mental feelings(gladness)- sōmanassa
3. Unpleasant physical feelings-dukkha kāyika
4. Unpleasant mental feelings(sadness)-dōmanassa
5. Neither pleasant nor unpleasant feelings-upekkhā
Once when the Buddha was staying in the Anāthapindaka Ārāmaya at Jetavanārāmaya in Sāvatti, he observed a Bikkhu seated cross legged, keeping his body straight in deep meditation, mindfully keeping in check intense pain as if being cut by sharp knives,or scorched by fire, which he was sufferinge due to his past unwholesome kamma. Seeing this Bikkhu, the Buddha said:
Under the shadows of past kamma,
Yet, having ceased to yearn,
Craving abandoned, pinned to dhamma
He bears without reaction, intense pain.
(Kamma Sutta-Upādāna 3.1)
A person who lives mindfully does not let either wholesome, or unwholesome thoughts to arise from objects that come in contact with his sense faculties, and thus keeps his mind free of thoughts through bare attention. How can he keep the mind free of thoughts through bare attention ? Here keeping the mind free of thoughts means, that when he sees with his eyes, he merely sees, when he hears he merely hears, and that seeing or hearing does not go beyond the sense faculty’s normal activity. In other words the object “sensed” does not go beyond the mental factor of contact( phassa cētasika), and that stops the arising of thoughts related to the object.
Let us go back to Peter we met a page or two back, to see how wholesome and unwholesome kamma are accumulated. In the example, when some one called him by his name, Peter did not hear his name being called. What happened was, that the “sound Peter” did not reach the consciousness of his ear, in other words Peter did not pay attention to the sound. If Peter had paid attention, what would have happened ?
We explained that if the sound of his name being called had fallen on to Peter’s ear drums, he would have heard it as a sound and liked it if it was a pleasant sound, or disliked it if it was not. If Peter had paid attention to the sound the mental factor of perception (saññā cētasika) would arise. The mental factor of perception (saññā cētasika) keeps notes of special characteristics of an object, and is able to recognize similar objects by reference to previous “notes” it had taken of such objects. In the case of this particular “sound” in question, its special characteristics may be its roughness, a soft beautiful feminity or familiar friendliness. The mental factor of perception (saññā) has a “list of sounds”in its bank of memory and runs through it to find out whether it has a record of this particular sound. If it finds the particular characteristics of the present sound, in the “list”, it recognizes both, the sound , and the voice that pronounced it as that of a particular person. Let us call the person Victor.
After that, the next mental factor of volition (cētanā cētasika) arises and coordinates the information collected by the previous mental factors. It is, then that Peter recognizes the “sound” as that of his name, pronounced by Victor. If Victor is his friend, he will stop and salute Victor, if he is not a friend but “a person he would rather avoid meeting”, he may dislike him the more and pretend that he did not hear. This is a moment of accumulating unwholesome kamma as dislike is rooted in ill will (dōsa)
The arising of the mental factor of volition (cētanā) is kamma. It is often said that the thought that proceeds an action is volition(cētanā ). The Buddha says in his discourses: “I tell you Bikkhus, that volition is kamma”( cētana.n Bhikkavē kamma.m vadāmi). Cētanā is therefore kamma.
The mental factor of volition collects the information gathered by the other mental factors and passes it on to the next mental factor of mental advertence (manasikāra) which turns the mind to the object recognizing it as, Victor, my friend, a red rose, a glass of fruit juice, and makes a concept of it and keeps it in memory. Therefore, it is only at this stage that the image of the external object reaches the mental factor of advertence (manasikāra), when we see the whole of the external object, and recognise it.
These mental factors (cētasika) rising and falling away, along with thoughts (citta) are insubstantial and empty. Ignorant of the fact, that they are empty concepts, we accept them as real.
In order to show the emptiness of an object that has been perceived, to which we get attached, the following similes are given in the texts:
(i) the mental factor of contact (phassa) is compared to foam, a mass of small bubbles formed in a liquid,
(ii) the mental factor of feeling (vēdanā) is compared to a water bubble that forms when a drop of rain falls on a puddle of water, which bursts leaving nothing behind,
(iii) the mental factor of perception(saññā) is compared to a mirage that is seen in a dessert giving the impression of the presence of water, when there is not even a trace of it,
(iv) the mental factor of volition (cētanā), to a useless trunk of a plantain tree without a hard core, and
(v) the consciousness (viññāna) to a magician.
Greed (lōbha), Aversion (dōsa) and Delusion (mōha)
A being is a constant arising and falling away of thoughts (citta). It is according to these thoughts that we conduct ourselves in our every day existence. The thoughts have made us what we are, and our different characters are a reflection of them. They are how we look at things, and how we relate ourselves to them. These thoughts of to-day rooted in greed (lōbha), aversion(dōsa) and delusion (mōha), had their beginnings in our many lives in the past in Samsāra, and have shaped our individual characters.
If we are to change this pattern of living built into our psychological system, which are our habits , we should change our thought process through a proper mental discipline that is capable of changing our old habits. But to break away from these habbits which we have grown into is difficult. It is like building a dam accros a river to change the course of its flow to a different direction. It has to be a slow deliberate concentrated effort with a clear understanding of the consequences of such a change.
A person with a disciplined mind, is invariably disciplined also in thought, speech and action. Therefore the out come of the change from old habits to a disciplined way of living, would be a person not led by thoughts resulting from greed(lōbha), aversion(dōsa) and delusion(mōha), but a person who will recognise the roots of his thoughts and will remain without reacting to unwholesome thoughts, or react contrary to it; for instance by being generous, when greed assails him, or being compassionate and kindly, in the presense of thoughts of anger and aversion, or be wise and understanding when clouded with delusion.
What is a wholesome act (kusala kamma) ?
Generally one calls a wholesome act, a meritorious act, which is an act deserving a recompense. Good health, righteousness, being well disciplined, being skilful, are the results of wholesome action. All our actions, be they bodily, verbal or mental through out our wakeful life are either wholesome(kusala) or (more often) unwholesome (akusala kamma). But if we live mindfully conscious of our actions, be they physical, verbal or mental, we may be able to understand and sympathise with others however they behave towards us, and thereby live a wholesome life, beneficial to ourselves and to others.
We may dislike people because of their unpleasant ways, bad behaviour, wickedness, or for their rude speech. But do we, who judge others, know how we ourselves behave towards others ? If we do not live mindfully, we will not know whether our thoughts are wholesome, or unwholesome, and therefore we will not know how those thoughts influence us in our relationship with others.
Greed (Lōbha)
Greed (lōbha) is the excessive desire to gain an advantage, benefit, pleasure, or happiness from possessing a thing or a person. Another word for greed, is attachment. The greed may be an easily recognisable strong feeling of desire, for an example to eat even when there is no hunger, or an alcoholic’s immoderate drinking. An ordinary feeling of desire may be that which arises with the smell of good food, the attraction towards a dress, a modern television set, or an electronic gadget.
The news of the death of some one close and dear to us brings memories of our strong attachment to that person,and the thoughts of the loss of the attachment to the pleasure of his company, causes sadness. The thoughts of sadness arising from this personal loss are unwholesome thoughts rooted in attachment (lōbha mūla akusal citta).
On the other hand the thoughts that arise in acts of loving kindness (metta), or compassion (karunā), or in giving a gift, or making an offering without expecting any thing in return are wholesome acts rooted in generosity (alōbha mūla kusala chitta). But besides these, there are also very subtle feelings of greed not easily perceptible, such as the attraction towards an object or a person, pleasant emotions arising on hearing rhythmic melodies, a sweet smell, an agreable taste, or a soft tingling touch. The anticipation of a word of appreciation from a person to whom a gift has been given, also gives rise to unwholesome thoughts rooted in greed ( lōbha mūla akusala citta).
Some of these very subtle thoughts rooted in greed are so insignificant, they often go unnoticed by us.
A Monk was meditating in a certain forest. One day he came back after his alms round and having taken his meal walked towards a near by pond. Stepping into it he bent over a red lotus and smelled it. A forest deity who saw this, through compassion and for the well-being of the Monk, thought of drawing his attention to his act. He came to the Monk and said:
The scent, of the red lotus,
which was not offered,
you had no righ to smell.
It was not the correct thing to do.
Hence , in the forest I will yell
that you are a thief .
The Monk:
Neither did I take
nor did I break,
I merely smelt,
the lotus
to know its scent.
what wrong have I done ?
Deva, what would you then call,
those who pick flowers
and break their petals ?
Forest Deity:
My words are not for the lowly
whose minds are surly
and dirty as used clothes.
But I address them to you,
whose mind cleansed
in meditation is holy. (Wana Sutta: Samyutta Nikāya Sāgatavgga 9)
This shows how an insignificant act could give rise to greed (lōbha). There is always a thought that proceeds every act, whether physical or verbal, which determines the character of the act, as wholesome or unwholesome. The thought that proceed an act is the will or the volition (cētanā) to do the act, which the Buddha said is kamma -“ Bikkhus, I say that volition is kamma” (cētana.ng bhikkavē kamma.m vadāmi)
Therefore, any physical, verbal or mental action preceeded by a thought leading to accumulation of kamma, is called a course of action (kamma pata). It may be a wholesome course of action (kusala kamma patha) or an unwholesome course of action (akusala kamma patha). Whatever is the course of action, if it is rooted in greed (lōbha), aversion (dōsa) or delusion (mōha), it is unwholesome.
Delusion (mōha) is invariably present in all unwholesome acts.
There are ten unwholesome courses of actions (akusala kamma patha).
The way the action is committed Unwholesome course of action
Bodily action Killing, stealing and committing unlawful sexual acts
Verbal action Lying, slandering, rude speech and foolish talk
Mental action Covetousness, ill-will and wrong views
The opposites of these are the wholesome course of actions(kusala kamma patha)
The defilements rooted in greed or attachment (lōbha) aversion(dōsa) and delusion (mōha) are difficult to remove. They will remain as long as we have wrong views (micchā ditthi). The elimination of these defilements is a gradual process depending on wisdom acquired through mental development in the course of meditation to enter the direct path to the attainment of Noble States.
The first of the Noble State is, being a stream entrant (sōtāpanna). A stream entrant eliminates clinging to rules and rituals (sīlabbata parāmāsa), personality belief (sakkhāya ditthi) and shakes off all doubt (vicikicchā) about the Buddha, his teachings and his disciples the Sangha. He has a clear perceptive knowledge of the arising and falling away of mentality (nāma) and materiality(rūpa).
Even a stream entrant (sōtāpanna) has not eliminated greed (lōbha). Therefore he may still have unwholesome thoughts rooted in greed, even if he has no wrong views(ditthigata vippayutta). A stream entrant may also have conceit (māna), which is an unwholesome thought rooted greed. It is only an Arahat, who has eliminated all defilements, that has overcome conceit (māna).
Aversion (Dōsa)
Aversion is the intense dislike towards a person or a thing. The Pāli word Dōsa has a wide meaning. It could mean anger, hatred, repugnance or jealousy. Even fear is rooted in aversion (dōsa). It is not only a person , an animal, or an objects, may cause fear. An imagined situation, ill health, accidents or possible loss of persons or property may also cause fear. This gives rise to remorse, sorrow, worry, pain and mental disturbance. We can reduce the arising of thoughts rooted in aversion (dōsa), if we learn to look at these resulting emotions with equanimity (upekkhā).
A physician or psychologist may not even find the cause of some of the physical or psychological ailments resulting from thoughts rooted in aversion. It is only through wisdom developed in meditation that one may discover the latent aversions. The greed and attachment cause aversion to arise. We often let our minds drift into the past regretting our past actions, or into the future planning to make amends for what we have failed to do. This result in sorrow, worry and remorse causing the accumulation of unwholesome kamma rooted in aversion (dōsa). When there is aversion, delusion (mōha) is invariably present.
When some one dear to us passes away we are struck by sorrow, resulting in lamentation, pain, grief and despair. We beat our chests and wail to rid ourselves of sadness. But there is nothing extraordinary about death, it is an inevitable consequense of birth. But our sorrow stems from our inability to grasp the true meaning of the words of the Buddha, that every thing that arises passes away (sabbē sa.nkhāra anicchā) . The cause of sadness is the attachment to oneself, the death of another is taken as a personsal loss suffered by oneself.
Some thoughts rooted in aversion(dōsa) are easily recognised, while those too subtle escape notice. Anger, and aversion arise from objects that come in contact with our sense faculties the eyes, ears, nose, tongue, body, and the mind. Even the sensations of cold and heat may give rise to unwholesome thoughts rooted in aversion (dōsa mūla akusal citta). We like to see pleasant objects, hear cheerful comforting words, enjoy sweet tastes, when such things are not available there is dissatisfaction and anger. These emotions arise from thoughts which are rooted in aversion (dōsa mūla akusala citta) .
Yet another reason for arising of thoughts rooted in aversion, is not searching to understand the reason for anger, or aversion, which is again due to the lack of understanding, that nothing arises without a cause. Feeling, seeing or hearing whatever is unpleasant, is a resultant kamma (kamma vipāka). If some one were to insult us, we get angry. But one who understands the working of kamma according to the Buddha’s teachings will understand that hearing those unpleasant words is the result of a previous kamma (kamma vipāka).
The person who insults is only the proximate cause for bad kamma to take effect. This interpretation of the situation , would help to understand the reality and dispel anger and enmity. But the one who insulted, though he is merely the proximate cause that activated our past kamma, will not escape scot-free, without he himself accumulating unwholesome kamma rooted in aversion, to which he has to pay in “kind” in this very life or another !
Thus, understanding thoughts, and recognising their causative link would help us reduce the accumulation of unwholesome kamma .
Delusion(Mōha)
Delusion(mōha) causes confusion in the mind. All unwholesome thoughts contain a greater or a lesser degree of delusion. Thoughts rooted in greed (lōbha) and aversion (dōsa) do not arise alone, but with delusion(mōha) as an accessory. Thoughts rooted in delusion (mōha mūla citta) are thoughts that have delusion as its cause of arising. Sceptical Doubt (vicikicchā), doubt about the Buddha, Dhamma, and Sangha , and restlessness (uddacca) are two such thoughts. Delusion springs from ignorance, lack of comprehension, or stupidity.
The ignorance of the reality of conventional truth (sammuti sacca), and taking the nomenclature that distinguishes the nature around us as reality, when in fact they are only concepts, is also due to delusion. Because of this, there is a constant accumulation of unwholesome kamma resulting from thoughts rooted in desire (lōbha mūla akusala citta).
Sceptical doubt (vicikicchā), concerns doubt about the Buddha, his teachings and the order of Sangha. The doubt whether there was in fact a historical Buddha, and whether the Tripitaka the Buddhist cannon actually contains the words of the Buddha, whether the order of Sangha was the true guardian of the Dhamma, and doubting the possibility of the existence of Nibbana, fall into the category of sceptical doubt. These doubts (vicikicchā) are unwholesome thoughts rooted in delusion (mōha mūla akusala citta).
It is the correct understanding of mentality-materiality (nāma-rūpa) that may dispel doubt. The reason being that doubt (vicikicchā) is only a mental factor( cētasika) and nothing else. The understanding of the reality of mentality- materiality comes through meditation. There are three ways of understanding Dhamma that would clear sceptical doubt:
(a) through listening, reading and discussing Dhamma (sūtamaya paññā)
(b) through contemplating on what has been read, heard or discussed (cintāmaya paññā)
(c) through experience in meditation (bhāvanāmaya paññā)
A stream entrant (sōtōpanna) has completely eradicated all doubts rooted in delusion and has unflagging confidence in Buddha, Dhamma and Sangha. A stream-entrant has wisely understood, that every conceptual phenomenon is only an arising and a falling away of a thought process, and that there is no self.
Yet another unwholesome thought rooted in delusion is restlessness (uddhaccha). It is a mental factor (cētasika) arising along with all unwholesome thoughts. It has the characteristic of instability, shaky, not applying itself to an object, jumping from one object to another, indecisive and in a constant state of uncertainty. A mind which is restless does not blend into wholesome dhamma.
It is again a very subtle state and not easily recognisable. It disturbs and fatigues a mind in the initial stages of concentration. Its characteristics could be identified only in insight meditation. The arising of restlessness when the mind seeks to settle on the object of meditation, makes the object slip out of the mind. A mind deluded in restlessness does not recognise an object. It is only in the mind of a noble Arahat that the restlessness will not arise.
A mind with delusion(mōha) will neither see the four noble truths nor the noble eightfold path.
Jambukādaka asks Venerable Sāriputta:
“ What is delusion Venerable Sir ? “
“Not knowing unsatisfactoriness (dukkha), not knowing the cause for unsatisfactoriness (dukkha samudaya), not knowing the end of unsatisfactoriness( dukkha nirōdha), and not knowing the path to end the unsatisfactoriness(magga) these are the delusions Jambukādaka “.
“ Is there a way to end delusion Venerable Sir ? ”
“ Yes Jambukādaka, there is a way to end delusion. ”
“ What is that way to end delusion Venerable Sir ? ”
“ the noble eight fold path is the way to end delusion, Jambukādaka”
(Jambukādaka Sūtta. Sa.myutta Nikāya 38)
And again Mahānāma a Sakkyan goes to see the Buddha, and says:
“Venerable Sir, I have understood the implication of desire (lōbha), aversion (dōsa) and delusion (mōha) as you have explained. I also know the results of these defilements (kilēsa). Nevertheless, how ever much I try to avoid them thoughts of desire, aversion and delusion keep on arising. Why am I unable to suppress them ? Is it because I do not follow the correct path for their destruction ? If it is so, Sir, please show me, the correct path to follow.”
The Buddha then says: “as long as you have not destroyed desire (lōbha), aversion( dōsa) and delusion (mōha), so long will you lead a lay life fostering the growth of desire, aversion and delusion. Because of them you will continue to lead a lay life enjoying the sense desires. If you will give up the lay life and the enjoyment of the pleasures of the senses, you will be able to destroy the cankers of desire, aversion and delusion .” (Cūla Dukkhakkhandha Sutta -MN14)
The enjoyment of the bliss of a moment of jhāna absorption, having stopped the arising of defilements through attachment, aversion and delusiona, is a far greater pleasure, than all the illusiory pleasures derived from a life long fulfilment of sense desires.
Loving-Kindness (Mettā), Compassion (Karunā), Sympathetic Joy (Muditā), Equianimity (Upekkhā)
This group of mental factors are collectively called sublime abodes( brahma vihāra). As they are benevolent states of mind, the benign sympathy of which could be made to pervade all beings without discrimination, they are called boundless states (appamañña or asīmitayō). They are wholesome mental states that one could develop through concentrated effort. Their development change deep rooted judgmental attitudes, opinions and prejudices, and lead to a life beneficial to oneself and to all beings without exception.
The object of our lives should be to seek happiness through development of skills, with a sense of duty and respect towards others, and construct a righteous life style not for our own well being, but for peace, welfare and happiness of all beings. It is not possible to build a state of well being and happiness all by oneself, detached from the rest of the living world. Well being and happiness are not provided by a superior being, as a reward for our goodness or charity, but they are obtained through cultivation of wholesome mental states within us. All beings as much as ourselves seek love, affection , and happiness. Therefore, we cannot expect peace and happiness, by causing pain and suffering to others. Hence the great sage the Buddha, teaches us the development of mental states of loving kindness (mettā) ,compassion (karunā), sympathetic joy (muditā) and equianimity ( upekkhā), which extended to all beings, has the effect of bouncing back to immerse us in the benignant states of love and kindness.
Mental factor of loving kindness (mettā citta) is a wholesome thought rooted in hatelessness (adōsa mūla kusala citta). Such a good, benevolent, affectionate, and a kind thought will not harbour unwholesome thoughts rooted in hatred (dōsa mūla akusala citta)) such as anger, hate ,cruelty, harm, jealousy or desire.
Love and affection through physical attraction to a person of the opposite or of the same sex are unwholesome thoughts rooted in desire ( lōbha mūla akusala citta) and they should not be mistaken for thoughts of loving kindness. The thoughts of loving kindness (metta), is the kindness, love and affection extended, without anticipation, to all beings without distinction of closeness of relationship, or friendship. In the discourse of loving kindness (karanīya metta sutta), loving kindness (mettā) that should be extended to all beings is compared to a mother’s love to her only child.
As much as a mother loves her only child,
protecting it as her own life.
So should one extend to all beings,
good will and loving kindness.
(mātā yathā niya.n putta.n- āyusā ēka putta manurakkhē
ēvampi sabba bhūtēsū - mānasambhāvayē aparimāna.n)
In the Anguttaranikāya The Book of ones: the Buddha says, Monks, If for just the time of a finger-snap a monk produces a thought of loving kindness, develops it, gives attention to it, such a one is rightly called a Monk. He acts in accordance with the Master’s dispensation , he follows his advice and eats deservingly the county’s alms-food.. ( An Anthology. Part I Translated by Nynaponika Thera The Wheel Publication No.155-158- BPS)
Mental factor of compassion (karunā cētasika), is another wholesome thought rooted in hatelessness (adōsa mūla kusala citta). It is the kindness and sensitivity towards others in their pain and suffering. Thoughts of compassion eliminate unwholesome thoughts rooted in hatred (dōsa mūla akusala citta) such as jealousy (issā), and thoughts of cruelty and harm. The persons with thoughts of compassion will not ignore the suffering of any being whether human or animal. Such persons will risk their own lives to render selfless service to those in pain or suffering.
Mental factor of sympathetic joy (muditā cētasika) is a wholesome thought rooted in hatelessness( adōsa mūla kusala citta). It is a kindly person with thoughts of sympathetic joy, who will be sincerely happy in the good fortunes of others, be they friends or enemies. He is free from unwholesome thoughts rooted in dōsa such as jealousy (issā). He is an open hearted person not given to secrecy or deception.
Mental factor of equanimity (upekkhā) is also a wholesome thought rooted in hatelessness (adōsa mula kusal citta). A person with thoughts of equanimity , remains aloof with neither attachment to what he likes, nor aversion to what he dislikes. The persons with these thoughts will not unnecessarily worry about matters they cannot settle with their intervention. They will remain peacefully untroubled in moments of danger, or difficulty. Nevertheless, it should not be identified with indifference. The thoughts of equanimity eliminates attachment and aversion.
Sunday 23 March 2008
Saturday 22 March 2008
Mind-Matter and Meditation
CHAPTER TEN
An Invitation to Buddhist Meditation
The Buddha was born more than 2550 years ago in India. During the 45 years, following his enlightenment he explained through many discourses, that the only way out of suffering in the cycle of deaths and births in Sa.masāra, is through a systematic cleansing of the mind to eliminate defilements. The teachings of the Buddha have stood the passage of time, and are refreshingly pertinent today as they were 2550 or more years ago.
In seeing the teachings of the Buddha, we see the Buddha, as he himself said to Vakkali. The path he described, as the only way to the state of non-suffering- the Nibbāna, is clear and well defind. If the path seems unclear, it is because of our doubts, and wrong views. We should strengthen our efforts, and clear our doubts to see the path of Dhamma which lies invitingly before us.
Today, there is a growing interest in Buddhist Meditation, and Meditation Centres have been set up in many countries in the World. They teach different methods of meditation according to different Buddhist traditions. These differences in methods of meditation may be in the selection of the objects of meditation, the initial preparations, visualizations, instructions for meditation, or excercises for sudden enlightenment as satori in Zen Buddhism. Despite these variations of meditation practices, they are based on the fundamental teachings of the Buddha as found in his discourses.
Some Centres take the, “ in-and-out” breath as the object of meditation, the rise and fall of the abdomen, or prepared objects called Kasina. There are yet others who give intstructions to see the unattractiveness of the 32 parts of the body to abandon attachment, or universal love to abandon aversion.
Although these methods of meditation may be different, it cannot be said that one method is better than the other, each having its own merit. Therefore, one who wants to meditate has a large choice, from which he may select a method that suits him best. However; the meditation methods following the instructions given by the Buddha in his discourse which we have referred to here, may have far reaching effect in reaching the goal of meditation.
The best way for a lay person to get a training in the practice of meditation is to follow a retreat for a week or two in a Meditation Centre of his choice under the guidance of an experienced meditation teacher. If it is not convenient for what ever personal reason to stay in a Meditation Centre for one or two weeks , he may with the agreement of a Centre go for a week end meditation session under the guidance of a teacher, and get instructions to continue meditation at home.
Yet another means is to follow a self taught method of meditation. For this purpose, one may select a suitable book on Meditation and carefully follow the instructions and meditate at home, in a place specially prepared for the purpose. Though one may get good results from such a self taught meditation practice, it cannot be recommended as the best method. Some sort of guidance, or an experienced meditator to discuss regularly the difficulties and problems one may encounter in meditation would be an asset to make the noble effort a success.
However, as Buddhists we believe that we have been born as human beings as a result of our wholesome Kamma, and more so at a time when the teachings of the Compassionate Buddha is within our reach. We should therefore, loose no time to follow the path shown by the Buddha and train ouselves in the practice of meditation to become at least a stream entrant- one who has attained the first stage of noble purity, in this very life.
How to Meditate ?
Preliminaries
The discourses on meditation do not mention preliminary preparations before sitting for meditation. As many people from different religions and cultures show greater interest in Buddhism and Buddhist meditation, it may be necessary to modify and adopt the instructions for meditation given in the discourses of the Buddha in keeping with the present day conditions. This book being written mainly for a lay readership, meditation method described is with a view to fascilitate them to meditate in their homes, or at retreats. In the latter case the instructions for meditation are given by an experienced teacher, and this book may help to understand better the experience of meditation.
To-day it is not convenient to go alone to a cemetery, or into a forest to meditate. In a meditation centre, there are places prepared for the purpose of meditation, or one may even spread a mat under a tree to sit down and meditate in a secure undisturbed monastic surrounding.
If you propose to meditate in your own home a quiet clean place where you can sit undisturbed for a reasonably long time should be selected. Thereafter, the same place should be used for meditation without changing it from time to time.
Meditation is the purification of the mind , therefore it would be proper to pay attention to bodily cleanliness. Therefore it is appropriate to wash your face and mouth with clean water and put on a clean light dress, which is not tight on the waist before sitting to meditate.
When you are ready for the meditation session, be mindfully aware of the position of the body. If you are standing know you are standing, head and body erect, hands on your sides, the legs straight with the feet placed firmly on the ground. Then be aware of your normal in-and-out breath, before taking the meditation position.
If you find it difficult to sit on the floor or a cushion, then you may sit on a chair. Sit on two third of the seat of the chair, with out leaning against the back rest, with the head and back erect. Keep both feet firmly on the ground, with the forearms folded on the lap with the back of one hand on the palm of the other.
And to make it still more easier, take any comfortable sitting position in which you could stay without moving for a reasonably long time , that is at least one hour the minimum. Lying down position may be selected by a person for personal reasons, but in that position it may be difficult to avoid falling off to sleep.
However the best is to sit on a cusion on the floor in a half lotus position, which is to sit on a cushion or a mat, fold your feet in the half lotus position, keep you back and head erect with the forearms folded on the lap with the back of one hand on the palm of the other, without facing a wall or leaning your back against a wall. The body should be free of any support.
Preparation:
Now in whatever position you have taken make yourself comfortable and mindfully raise your arms keeping your hands together-palm to palm, and bring it on to the forehead in salutation of the Buddha, his teachings-Dhamma, and his Order of Monks-the Sangha. Then be conscious of the five (eight or ten) precepts you are keeping. After that, pay homage to the Buddha.
"Itipisō Bhagavā araha.n sammāsambuddhō vijjācaranasampannō sugathō lōkavidū anuttarō purisadammasārathī sattā dēvamanussāna.n Buddhō Bhagavāti".
We pay our reverence to the virtues of “the Blessed One, leader of devas and humans, (1) who had overcome all defilements, (2) having realised on his own, without the aid of any teacher the four noble truths, and the eight fold path to Nibbana, (3) he the supremely enlightened one, (4) perfect in knowledge and conduct, (5) with gentle words,(6) knower of worlds, (7)kind and compassionate tamer of men and beasts, (8) the teacher of gods and men, (9) the all knowing Buddha, the Blessed One”
These preliminaries are to develop confidence (saddhā), to abandon sceptical doubts about the Buddha, Dhamma, and Sangha, and confirm correct view about the teachings of the Buddha. It is not necessary to go through these preliminaries at every meditation session. It may be done once before the first meditation session of the day.
Then the meditator, may do one of the two contemplations given below to attune the mind to meditation.
(A) the contemplation on the 32 parts of the body(kāyāgatasati).
For this contemplation, take the 32 different parts of your own body. You should close your eyes and take one of the 32 parts-and concentrate on it, until you get a clear image of that part of the body in the mind, for instance take the hair of the head, once the image of it is clear, see it as loathsome, unattractive, unpleasant, impermanent unsatisfactory and without a self. And continue to contemplate similarly on the rest of the 31 parts of the body:…….., hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, stomach contents, excrement, brain, bile, phlegm, pus, blood, sweat, fat, tears, grease, snot, spittle, synovial fluid, and urine. At the end mentally understand that these parts are made of the four primary elements, there is no “self”, “I”. or me.
Next, we come to the preparation of the mind itself. These are to counter our emotions, such as likes, and dislikes, desire and hatred, attachment and aversion, possessiveness and jealousy. The contemplations on loving kindness, compassion, sympathetic joy and equanimity are to free the mind of these negative emotions.
Of these four, the contemplation on loving kindness( mettā bhāvanā), is taken as a contemplation to prepare the mind for meditation.
(B) Contemplation on loving kindness.
This is to extend thoughts of goodwill to all living beings. Before starting this meditation, one fills oneself with thoughts of loving kindness.
May I be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content, and may I attain the sublime state of Nibbana.
Then think of all beings generally such as those who are near and dear, the parents, teachers, spouse, children, sisters and brothers, relatives, friends. All beings-men, women, the young, born or being born, large or small, long or short, fat or lean, living closby or far away, living in water or flying in the air, seen or unseen. Pervade all beings with thoughts of loving kindness. These kind thoughts are pervaded mentally, and not verbally.
Continue………..
May all beings around me be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content, may they attain the sublime state of Nibbana.
You repeat this taking the 10 cardinal points:
May all beings in the North be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the North East be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the East be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the South East be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the South be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana ,
May all beings in the South West be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content, may they attain the sublime state of Nibbana,
May all being in the West be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the North West, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
May all beings above, the devas in Brahma spheres, devas of divers other spheres, and those earth bound, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
May all beings below, those suffering in lower worlds, and nagas, and divers other beings, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
May all beings friendly or unfriendly, of good-will or ill-will, those who are indifferent, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
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A meditator need not do both these contemplations given above: He may select one of them, the second (B), the contemplation on loving kindness, is more effective, therefore it seems more suitable. The selected contemplation (A) or (B), need not be practiced before all meditation sessions, once every day before the morning meditation session would be sufficient. However, the contemplation of loving kindness (B) may be very effective if practiced before going to sleep after meditation. It helps one to sleep peacefully and wake up fresh and relaxed.
These contemplations are meditations on their own right, and if done with attentive mindfulness one could attain deep concentration –Samadhi, in the course of the contemplation or at the end of it..
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A word for Non-Buddhist Meditators:
Please think of the Buddha as a wise man. His teaching is a philosophy expounded over 2550 years ago which withstood time. Its truth is verifiable as it is pragmatic and about life. He had not converted any one to his teachings, and had asked his disciples only to invite others to come and see for themselves what his teaching is about, and accept it only if it meets their approval. His teaching is there for any one to follow to develop one’s mental capacities to attain sublime states of serenity and calm.
However, any non-Buddhist reader who would be interested in following instructions in this book for Meditation, should note that in meditation it would be appropriate to observe a certain moral discipline, such as (a) avoid taking away life with intention of any being, which includes even an ant or a mosquito, (b) not to take any thing that belongs to someone else, with the intention of depriving the other of its possession, (c) avoid committing adultory or indulge in excessive sexual pleasures, (d) avoid telling a lie with the intention of deceiving another, and (e) avoid taking intoxicants of any sort.
Watching the Television or listening to muscic before meditation may cause mental disturbance in the course of meditation.
With regard to meals, a lay meditator meditating out side a monastic environment need not be very strict about what his daily meals should consist of, other than perhaps to say that a vegetarian meal is more appropriate, though there is no restriction about meat eating.
However, a light meal is suggested for meditators, as sitting for meditation with a full stomach causes physical discomfort. However, all intoxicants should be strictly avoided.
Then take a meditation position as described above under: Prelimineries-in How to Meditate ?
Then, think positively of meditation, and the benefits you may derive from it . Wish yourself happiness, comfort and well-being, and extend those thoughts of happiness and well-being, to all beings near and far away…..
Meditation Instruction for both Buddhist and Non-Buddhist
Meditators.
Having completed the preliminaries described above, close your eyes , place the mind on an imaginary spot on the upper lip at the base of the nostrils, and watch the breath as it touches the selected spot when breathing-in and breathing-out, like a gate keeper watching the people going in through the gate and coming out of it. Breath normally without forcing the breath in or out. Do not follow the breath either inwards, or outwards beyond the place it touches the base of the nostrils. If at any moment the “ in-breath “ or the “ out-breath” or both, cannot be felt touching the selected spot under the nostrils above the upper lip, do not try to look for it, just be aware of the process as if the breath is coming-in and going out.
Do not try to observe whether the in-breath or the out-breath is long or short, merely be mindfully aware of the in-and-out breath. If the mind moves away from the breath, be aware of it, and mindfully bring it back to the selected spot under the nostrils, and continue to watch the breath coming in, and going out. Hearing a sound, merely be aware of the sound, without wanting to investigate what it is, where it is coming from, whether it is pleasant, or unpleasant. Just be aware of it as a sound, making a mental note of it saying to yourself hearing …..hearing…. hearing until the sound fades away……. and again keep the mind on the object of breath mindfully aware of it, coming in, and going out.
Similarly, getting a smell or a taste do not try to know what it is, just be aware of it mentally saying to yourself smell…smell…smell, or if it is a taste in the mouth mentally repeating to yourself, taste… taste… taste…or, if there is a pain , pain….pain….pain and when that sensation has fallen away, bring the mind mindfully back to the in-and-out breath……Do the same with feelings of coldness or warmness. If there is a sensation of scratching note it scratching…..scratching…. and if the scratching sensation continues, and if there is a real need to scratch, then be aware of that intention to scratch and mindfully take the hand slowly to the place where it is scratching, and slowly and mindfully scratch the place, and mindfully bring back the hand and place it where it was and bring the mind back to the breath.
Thus meditating mindfully aware of the in-and-out breath, external objects such as sounds, smells, tastes and pains which are continuously interjected into the field of subtle awareness which is always present even when the mind is deeply concentrated, get distanced and the mind will be less and less scattered, and begin to get concentrated.
But there may still be other objects that appear now from within , which are far more tenacious. These are the thoughts that arise in the mind, specially those hindrances to meditation.[ please see: The five hindrances- under Concentrationration Group (samādhikkhandha) –Right effort (sammāvāyāma) Chapter Eight]
But meditating with thorough attention, relentlessly aware of the breath as it comes in, and goes out, the thoughts will not be a great hindrance, if the meditator merely becomes aware of them paying bare attention, without labelling them as good or bad thoughts. This simple awareness will result in lesser and lesser number of thoughts arising and the mind attaining a one pointed concentration.
Walking Meditation.
After meditating for about 45 minutes in the sitting position , the meditator should do at least fifteen minutes of walking meditation. On deciding to do a session of walking meditation, he should be aware of that intention , then be aware of the intention to get up, and get up slowly, then know that he is standing, and then be aware of the intention to walk, and start the walking meditation.
Walking meditation which is complementary to the sitting meditation is very effective to develop concentration. One must do it with concentrated effort and diligence.
It is said that the Venerable Ananda did walking meditation for a long time until he was very tired. He wanted to lie down. He sat on the bed and was stretching himself to place his head on the pillow when he attained the sublime state of an Arahat.
The most of what we do, most of the time is done mechanically without thinking or being mindful of what we are doing. Therefore, it appears that it is a “self”, “myself”, that is doing things. Walking like woundup dolls, we do not even realise that we place one foot on the ground, before we lift the other foot.
What are the different movements of the feet we make in walking ? We can see this, if we were to slow down the movements of the feet when walking. We would then observe that we lift one foot……, push it forward….., and then place it on the ground, before we lift the other foot. If we slow down still further, we would observe that we first lift the heel of one foot….., then lift the whole foot, bending the leg at the knee……, push the foot forward….., place first the heel on the ground….. , then press the foot firmly on the ground….., before lifting the heel of the other foot. That means, when we walk, each foot goes through six different movements, each of which is an interaction of the mind, and the muscles and the nerves of the particular parts of the leg and the foot. Walking meditation helps us to see this mind matter interration.
However, in the walking meditation we neither watch all these different movements of the foot, nor do we take note of the foot as the left foot or the right foot. But instead we take note of only three moments of each foot in slow walking. We place the mind on the foot that is to be activated and slowly and mindfully be aware of the foot, as it is lifted, then slowly and mindfully push it forward, and slowly and mindfully place it on the ground, and continue similarly with the other foot.
Before starting the walking meditation, stand up erect, put the arms behind and lightly hold one hand with the other. Then keep the half open eyes about two yards on the path in front. Place the mind on the foot to be activated without looking at it, then slowly lift the foot off the ground, slowly push it forward, then slowly place the foot on the ground. And then, placing the mind on the other foot lift it slowly, push it slowly forward and place it slowly on the ground.
You should not have the image of the foot going through various movements in the mind, but only be aware of the movements of the foot and feeling of the hardness of the floor on which you walk..
In this manner continue to walk twenty steps forward, without looking at the foot in motion, and keeping the eyes two yards ahead on the path. Having taken twenty steps , be aware of the intention to stop, be aware of your standing position, and mindfully and slowly turn around …lifting ….pushing….placing then when you have turned towards the direction from which you had come… stop. And be aware of your standing position….be aware of your intention to walk, and walk as described before. Do this walking meditation back and forth, for about fifteen minutes or half an hour and walk mindfully back to where you were seated, turn around mindfully, stand mindfully, sit down slowly and mindfully and continue your meditation.
As you meditate with continued effort the number of arising and falling away thoughts becomes less and less frequent, until one thought arises and falls away, leaving a long intervals before the next thought arises….. ….you may even become aware of the arising of a thought, and then its falling away. You may still hear sounds, but the mind will not be disturbed or drawn to them.
The rough breath which at the beginning filled the nostrils as it entered and went out , becomes thinner and thinner, until it becomes almost imperceptible as if there is no in-breath or an out-breath. The mind which has become silent and calm remains with the the object of meditation. The pains and aches subside giving place to a feeling of joy and satisfaction, a sensation of quiet comfort. You will not feel the time passing, every thing seems quiet and peaceful. This is the attainment of one pointed concentration (samādhi).
When you have attained deep concentration there will still be an awareness of it, therefore it is not necessary to describe what it is like. One who meditates earnestly with continued effort may attain concentration (Samādhi) in a day or two, some even in a much shorter time. Others may have to strive a little longer.
Then be aware of your intention to come out of the concentration, and determine that the mind be freed from concentration. Then you will gradually become aware of your environment-the sounds, heat, pains and aches, will all come back, making it evident that you have come out of Samadhi.
Once you have come out of Samādhi, make your salutations to Buddha, Dhamma and Sangha. Mindfully get up slowly and mindfully walk away from the place of your meditation.
Thereafter, you may want to see your teacher, if you have one, and make a report of your experience in all detail. The teacher will then know of your attainments and if he thinks that you have attained the necessary level of concentration (Samādhi) gives further instructions for jhāna absorption. If you have no teacher and if you are meditating on your own, it may be a little difficult to make a self assessment of your attainments.
However, you may make an introspection of what the mind was like in Samadhi, the presence or absence of thoughts, specially the hindrances. [ please see The five hindrances, under Concentrationration Group (samādhikkhandha) –Right effort (sammāvāyāma) Chapter Eight], the silence, and whether you notice a difference in that state and out of it. . You may still not be ready for jhāna absorptions. It is therefore best you consult a friend who has experience in meditation.
In case, you are without access even to a spiritual friend or a meditation Centre , you may still verify whether you have reached the required level of concentration by sitting again with the determination that if you have reached the level of Samadhi necessary for Jhāna absorptions that you reach the Samādhi as before in a pre-determined period of time say in ten minutes. If then you would go through the previous experience exactly as it was, do it for two more times and if you attain Samādhi, as it had been before within the determined time frame, you may have the assurance of your attainment.
Now let us see together how to prepare for the next step the jhāna absorption. As we have already dealt with this subject earlier, we will restrict descriptions and explanations to the minimum, and get on with how to attain the absorptions.
These meditation instructions had been already discussed before, but a repetition may help an aspirant for meditation. Even mindfully reading the instructions quietly helps the concentration process.
Please look up Chapter Nine- Jhāna Absorptions and factors of Jhāna absorptions(Jhāna and Jānānga) - for explanation of Jhāna absorptions.
How to attain Jhāna Absorptions ?
Let us see how determination (adhitthāna) played a role in Ascetic Siddhārtha’s effort to enlightenment. Because it shows how when necessary components are present, determination could aid noble effort to reach higher attainments.
The first occasion was in the morning of the day of his enlightenment the Ascetic Siddhārtha was offered a bowl of milk rice by Sujātā of Sēnāni. After partaking the offered meal, he bathed in the river Nēranjara. Then taking the empty golden bowl from which he had eaten the milk rice, he determined that if he were to be the Buddha the bowl go upstream, and threw it in to the river, and the bowl as he determined did go upstream keeping itself in the centre of the river.
And the second determination, came on the same day, when he sat under the pipal tree, which was later called the Bo-tree. The Ascetic Siddhārtha determined , “even if I were to die, my body were to perish, and my flesh were to dry up. I shall not get up from this seat till I get full enlightenment”. That was the determination with which he began his meditation taking the “ in-and-out” breath as his object of meditation which culminated in his enlightenment as the Buddha.
There is no saying that it was chance or coincidence in interpreting the events that lead to the enlightenment of the Buddha. Every action of the Buddha was reasoned and purposeful, and so was determination (adhitthāna)
This is to remind every meditator, that determination is a wholesome purposeful decision in dhamma, which plays a role in the successful accomplishment of that undertaking. So it could be in attaining jhāna absorptions. However, let us be clear that it is not the determination that would make you attain jhāna absorptions. Determination only strengthens your purpose, giving you confidence to make the effort to see the light at the end of the tunnel so to say, to continue with your meditation with renewed concentration, until you go through the different stages of concentration (Samādhi), preparatory (parikamma Samādhi), neighbourhood (upāchāra Samādhi) the moment of entry (gotrabhū), and attainment(appanā Samādhi) of jhāna absorption.
Having carefully noted all that had been said above, let us see how to meditate to attain jhāna absorptions.
Now say you are seated comfortably, dressed in a light dress in a place where you are not likely to be disturbed for a fairly long period, as absorptions at early stages may take a long time to attain. You should take a comfortable sitting position as described earlier in the instructions. You should begin by being consciously aware of the precepts that you are keeping and make your salutations to the triple gem-the Buddha, Dhamma and Sangha.
Then close your eyes and begin your meditation being mindfully aware of the “in-and-out” breath until you attain the first stage of concentration (Samādhi). If you could keep your mind free of arising and falling away thoughts for a minmum period of 45 minutes, it would mean that your mind has attained the first stage of concentration.
When you have attained a sufficiently deep concentration, make a determination, “ may I by the blessings of the triple gem- Buddha, Dhamma and Sangha, attain the first Jhāna absorption and remain in it for five minutes”. Now continue your meditation mindfully aware of the in-and-out breath. You should meditate with out any expectation of attainments, concentrating on the object of meditation the “in-and-out” breath. The success depends on your effort of attentive awareness of the “ in-and-out” breath and the mind settling on it as the only object of concentration.
In the course of your meditation you may have pleasant as well as unpleasant experiences. You should neither get attached to pleasant experiences, nor have aversion towards unpleasant experiences. Just be aware. If there are visions, what ever they may be note them as…seeing ….seeing…..seeing. If you hear sounds- repeat….hearing….. hearing……hearing. If there are feelings, of heat or cold, repeat heat …..heat….or…. cold…..cold….cold. Some visions may appear real, and frightful do not react to them as they are only mental images. They will pass away, but merely note them as they appear and disappear.
Keep watching your breath as it comes in, and goes out ….if the breath is imperceptible just be aware of the place where it should touch the base of the nostrils where they meet the upper lip. Do not expect any thing to happen, just be with the breath as it comes in and goes out. Then your concentration will gradually mature to attain the first jhāna absorption.
When the determined period of five minutes has elapsed, the quietude of the mind and the silence will gradually pass away by itself. You will become aware of the normal sounds and conditions of the environment. Then wish that the mind come off the absorption and Samādhi. After coming out of Samādhi, spend a few minutes to recollect how it had been when the mind had attained the Jhāna.
You should then end that session and mindfully get up from the seat and slowly and mindfully walk away. The attainment of Jhāna does not have an identical mental process, each one may have different experiences and different ways of attainment. Therefore, one cannot compare one’s meditative experience with that of another.
After the meditation session you should meet your meditation teacher to make a report of your experience in every detail. He will know from the report of your experience, whether you had attained the first jhāna absorption, and if you have, he will give you instructions, for the second. In this manner in collaboration with your teacher you should go on until you attain the fourth jhāna absorption.
After coming out of each Jhāna, you should practice getting into and comming out of it again and again. In the next sitting for the second jhāna absorption, you should start by attaining the first jhāna, and from there determine to attain the second. Then you come down from it, to the first, and from the first, to Samādhi, and come out of Samādhi.
Thereafter, you should start all over again- from Samādhi, in the ascending order, with determination to the first jhāna, and from the first jhāna , with determination to the second, and again with determination to the third. And similarly to the fourth jhāna, staying in each jhāna absorption upto the predetermined time frame of five minutes ( or more or less), and back to Samādhi and out of it in descending order.
In each Jhāna absorption you may perceive the presence of the factors of the respective jhāna. Having come out of each attainment as well, you may make an introspective investigation of your mind as it was at each jhāna absorption, to see whether there was any disturbance, or the mind was calm, what was the difference between one jhāna attainment and the other, were there hindrances, were there applied or discursive thoughts, joy and pleasure, was there a feeling of comfort , had the mind remained in one pointed concentration and so on. This is called the mastery of the jhāna absorptions. (Please see Chapter Nine for details).
A mind that has attained jhāna is settled into silence and quietude. It is not disturbed by external objects, such as sounds, smells or bodily pains and aches. The normal activities of the sense faculties are temporarily suspended but mind remains aware of it-self, it may even take decisions, such as to come out of jhāna or stay on for an extended period of time. At the third Jhāna the mind will be absorbed into itself, and the meditator will not feel the existence of the body. The mind may shift from the object of meditation and settle in to the silence of emptiness. At the fourth jhāna absorption the silence becomes deeper, and it is said that one may experience weightlessness as if one floats in a bottomless space.
The Zen Masters say the original mind is like a shining mirror without blemishes. A mind that has absorbed into the fourth jhāna, is clear and purified, even if it may not be as clear as a mirror without blemishes- aconceptual image ! A mind in jhāna is silent, quiet and free of thoughts. Therefore, such a mind cannot be made to think, or moved to analyse rising and falling away phenomena. However, in a mind silenced in Jhāna there are no rising and falling away phenomena, it is just empty space…
The Buddha was in search of the truth about dukkha- the inherent impermanence and unsatisfactoriness in the five sense pleasures. As the mind concentrated into peaceful silence cannot be activated to analyse phenomena the Ascetic Siddhārtha , seated in meditation at the foot of the pipal tree, disengaged the clear and purified mind after jhāna absorptions to experience the characteristic of the arising and falling away physical and mental phenomena and understand their inherent nature. This is the insight meditation-vipassanā bhāvanā- the unique discovery of the Buddha, which enabled him to understand dukkha, the cause of dukkha, the way out of dukka, and the path to cessation of dukkha.
The Jhāna absorptions are temporary mental states. One has to regularly practice absorption in to Jhāna in order to have access to them when ever one wants. Therefore a meditator who has successfully attained jhāna absorptions should continue to sit for jhāna attainments at least once every day. If not the attainments will be lost and he will have to start the practice all over again from the beginning.
Insight Meditation (Vipassanā Bhāvanā)
We have discussed how the mind concentrates into silence in jhāna in the course of the meditation of quietude, and why the Buddha discovered Vipassanā. Now it is time for us to discuss how a meditator prepares for Vipassanā-insight meditation
After having attained the forth jhāna absorption the yogi (yogi is another way of refering to a meditator-one who develops the mind), comes out of it in the descending order, and having completed the meditation session, reports his experience to the teacher . The teacher, if he is satisfied that the yogi had attained the absorptions and is ready to go further in his practice will give instructions for Vipassanā meditation.
Seeing : mentality (nāma)-materiality (rūpa)
The teacher may give the meditator preparative exercises to do before commencing insight meditation The first exercise would be to get a clear understanding of the difference between mentality (nāma) and materiality (rūpa). All objects which are material forms such as trees, stones, men, women, dogs, cats, and all that we see and feel are external objects which are materiality (rūpa). Included into this category are, sounds, smells, tastes, feelings, and thoughts that arise in the mind which are also materiality. But, being aware and knowing, are mental, therefore mentality (nāma).
In the exercise of understanding mentality (nāma), and materiality (rūpa) , when you see a tree, you see it as an image which is materiality(rūpa), and the knowing of it as a tree is the mentality(nāma). When you see a bird, the bird is materiality, knowing it as a bird is mentality. When you hear a sound, the sound is materiality, knowing it as a sound is the mentality. When you taste some thing the taste is materiality , knowing it as a taste is mentality. When there is a feeling, a touch or a sensation it is materiality, knowing it as a feeling, touch or sensation is mentality. When there is a thought it is materiality , knowing of it as a thought is mentality.
In the case of an external object which is material, the image of the object seen is materiality (rupa). But the process of seeing the objecct is a mental process therefore it is mentality (nāma). Therefore, it is to be understood that both materiality and mentality are a rising and falling away phenomena.
Let us now see mentality (nāma) and materiality(rūpa) in walking meditation. Prepare yourself for the walking meditation and begin by placing your mind on the foot that is to be activated without looking at it. You do not look at the foot as seeing the foot would make the subsequent act a concept. By not looking at the foot you become aware only of the movement. Hence lifting the foot … and placing it on the ground are only a seiries of mental processes noticed as feelings with a beginning and an end.
Now when you lift the foot, that motion of lifting is the materiality(rūpa), knowing that you have lifted the foot is the mentality (nāma). The motion of pushing the foot forward is the materiality, knowing that you are pushing the foot forward is the mentality. The motion of placing the foot on the ground is the materiality , knowing that you have placed the foot on the ground is the mentality. These exercises of seeing mentality and materiality could be done any where, when alone by yourself. Train yourself very mindfully in these exercises for one or two days, until you will know at once what is nāma and what is rūpa. Then you will begin to understand that nāma and rūpa are mere mental formations that keep on rising and falling away, and that there is no “self”, but only a combined nāma- rūpa process.
In this exercise of seeing nāma-rūpa, a meditator should be alone, because in company one’s mind tends to be distracted, and these very subtle mental processes may escape notice.
After a few days of seeing nāma-rūpa, you should once again see your teacher and report your progress in seeing nāma-rūpa. You are now “training “ yourself for Vipassanā meditation and you should take your teacher into full confidence and keep him informed of your personal as well as spiritual problems with regard to your meditation practice. Your teacher will evaluate your progress, and give further instructions.
Seeing: Cause (hētu) and Effect (phala)
According to the teachings of the Buddha all phenomena arise dependent on conditions and passes away on the cessation of those conditions. The conditions for the arising of a phenomenon are peculiar to that particular phenomenon. Therefore, conditionality being the cause of all phenomena there is no unseen creator. Every action originates from a cause.
The Compassionate Buddha’s teaching of dependent arising, (paticcasamuppāda) shows that there is no “self” or soul. Therefore, the exercise of watching, mentality and materiality( nāma-rupa), and cause and effect(hētu-phala) helps us to understand that, both mentality and materiality, and cause and effect are arising and falling away phenomena.
Cause and effect are related to all actions, such as seeing, hearing, smelling, tasting, and touching or feeling. Therefore, all actions are also a combination of mentality and materiality. In performing an action, the cause (hētu) is the mind, and the result, the effect(phala). When, for instance you see some thing, there is an intention to see which is the cause, and the seeing is the effect. Similarly, the intention to hear is the cause, and hearing is the effect. Intention to smell is the cause and smelling is the effect. Intention to taste is the cause, tasting is the effect. Intention to touch is the cause and touching is the effect. When you want to think ( of something) that intention is the cause, thinking is the result.
In training yourself in this exercise you should again be alone where you are not likely to be disturbed. Then see for yourself the working of this phenomena of cause and effect. When you see a form, listen to a sound, smell an odour , taste a savour, feel a sensation of touch, or think of something, see these activities in terms of cause(hētu) and effect(phala). Similarly when you take something with your hand, scratching a part of your body, when you eat, see the cause and the result separately in all these actions.
Let us see how cause and effect is observed in walking meditation. Prepare yourself for the walking meditation. Be aware of your intention to walk. Then, there is the intention to lift your foot, which is the cause, and you lift your foot, which is the result. You intend to push the foot forward which is the cause , and you push the foot forward, which is the result . You intend to place your foot on the ground, which is the cause, and you place your foot on the ground, which is the result. Then do the same with your other foot seeing the cause and its effect.
The exercise is to understand that there is no person or “self” who walks, but in walking the different parts of the feet and legs are activated by the mind and it is this intention of the mind and the activation of the respective parts of the feet, and legs that make one walk.
Hence, one observes that in the act of walking, every movement of the feet, is a combination of a cause and an effect and the walking is the result of a series of causes which resulted in the movements of walking. In consequence all that which happened, had been an arising and falling away of conditioned phenomena. You should train yourself until you understand that in any action there is this conditioned phenomena of a cause, and an effect.
Now it is time for you to go to your teacher and get instructions for insight meditation (vipassana bhāvanā) .
When you have satisfactorily completed your practice up to this stage, make a retrospection to see whether the practice so far has made any change in your thinking and behaviour since its beginning.
In the above discussion it was often repeated that you should consult the meditation teacher, at every stage of your practice. That is to show the importance of having a teacher with whom you could not only discuss difficulties and problems you may encounter in meditation, but also discuss any mental, or physical problems which may have surfaced in the course of your meditation due to anxiety, doubt, fear, or perhaps related to the way you meditate, or due to any deep rooted psychological problems.
In order to get results from your meditation practice you should cultivate aloneness, talk less, and avoid small talk with other meditators through out your meditation practice. If you have to talk, then do so only on matters related to the practice. However, problems related to meditation should not be discussed with fellow meditators. During a meditation retreat, reading of books should also be avoided or restricted to a strict minimum.
But meditation is a wholesome activity, and you should have the confidence in the teachings to see through all problems to make your undertaking a success. If you are meditating alone it is good to visit a Meditation Centre and meet an experienced meditation teacher to clear any doubts, or ask appropriate questions you have in mind. If there is no such Centre in your area you may contact some one who is known to have practical experience in meditation.
For progress and development of meditation, a Monastic environment, where there is silence, the presence of saintly persons, shrine rooms, bodhi trees, the smell of incense, and the presence of the Dhamma, which create the necessary confidence (saddhā), is undoubtedly the most suitable.
After the exercises to understand mind and matter (nāma-rūpa) and cause and effect (hētu-phala), instructions for Vipassana Meditation will be to see the impermanence of all conceptual phenomena. The Sutta Pitaka does not prescribe any special preparation before beginning insight meditation. However, the Abhidhamma text has passages referring to the purification of the mind before sitting for Vipassanā meditation. Please see- Preparation for insight Meditation ( visuddhi) in the Chapter Five of this book..
To begin with let us see how we can observe impermanence in walking meditation. When lifting the foot, there is a beginning and an end, in pushing the foot forward, there is a beginning and an end, and then placing the foot on the ground, there is also a beginning and an end, each one of those actions was an experience of impermanence(anicca). Each time there is a beginning and an end, it is evidence of impermanence.
When you breath in, there is a beginning of the in-breath and then an end of it, before it begins again as the out-breath and ends before the next in-breath, each beginning and end, had been a reminder of impermanence (anicca), When a thought arises in the mind it begins, remains and passes away, which is also impermanence (anicca). In seeing impermanence, one also sees the unsatisfactoriness (dukkha) and no-self (anatta) nature of all conceptual phenomena.
After familiarising with these initial exercises of mentality and materiality and cause and effect, and noting the incidences of impermanence just described, take your meditation position and make your salutations to Buddha, Dhamma , and Sangha. Thereafter, carefully observe how the “ in-breath” begins and ends, allowing the “out-breath” to begin, and how the out-breath ends allowing the next in-breath to begin. That is to say that an “ in-breath” that begins at the nostril ends some where inside the chest, and begins again as the “out-breath” which passes out through the nostrils.
Now in Vipassana without going through the exercise of watching the “in-and-out” breath to concentrate the mind as we did for the meditation of quitude, only be aware of the beginning and the end of the “ in- breath “, and the beginning and the end of the “out-breath” as an arising and falling away, seeing in it impermanence (anicca). Continue to do this very mindfully seeing the arising and falling away of each in-breath, and each out-breath, mentally noting “arising”……. “falling away”………, “arising”…….. “falling away” ,”arising”…..”falling away”….
The continued mindful attention of the impermanence in the two fold arising and falling away of the breath, will gradually lead the mind to a deep concentration. This is the insight concentration (vipassanā samādhi),which is very subtle, all encompassing like the morning mist, serene and peaceful, quite different from the concentration of the mind in jhāna absorptions. When you mentally observe this silent state of the mind shift your concentration from the object of in-and-out breath, to this silent peaceful vipassanā samādhi, and keep being aware of the silence of the serenely concentrated mind. After some time-say in about 15 minutes this Vipassanā Samādhi will fall away on its own.
There after, to make sure you had attained Vipassanā Samādhi take the meditation posture and determine- “may I attain the experience of the Vipassanā Samādhi in all its serenity once again”. If you had successfully attained the Vipassanā Samādhi that experience will repeat itself exactly as it had been before.
Once the Samadhi has fallen away, you may end your meditation Session.
It is not difficult for a diligent meditator to attain the stream entry, the first stage of the direct path to Nibbāna. One who has attained the stream entry may continue to lead the life of a layman , but for further progress and development in meditation one has to enter a Monastery, or live in a Meditation Centre.
Thus ends our Instructions for Meditation.
Meditation for lay followers
The discourses of the Buddha were his teachings. They included explanations, clarifications, and instructions, mostly to his disciples, and then to the visiting Brahamins, to the Kings, members of the Royal families, and the lay followers. The texts mention of a significant number of laypersons who became stream entrants (sōtāpanna) on listening to his discourses.
The Buddha made the well known Samaññaphala Sutta (Digha Nikaya 2) to the King Ajātasatta. At the end of that very instructive discourse the King made salutations to the Buddha, took his leave and went away. The Buddha seeing him going away told the gathering of his Bikkhus, “the King Ajātasatta Bikkhus, is a man suffering, he is enfeebled and debilitated. If he had not killed his father , he would have become a stream entrant (sōtāpanna) after listening to that discourse.”
It is not impossible that even to-day a lay person listening to a discourse of the Buddha, with concentrated attention, faith and confidence (saddhā), may attain the first stage of purification as a stream entrant
During the time of the Buddha, the lay followers may not have had the facilities we have today to practice meditation. They offered alms to the Buddha and the Sangha, kept the five precepts, and may have meditated when they had the time. But those householders, who gave up their homes and came to the Buddha to follow his teachings as his disciples kept the disciplinary rules, meditated diligently to attain Samādhi, jhāna absorption, and develop wisdom-paññā.
Now, as never before, there are lots of facilities for people to meditate, whether they have little or no knowledge of it, with Meditation Centres providing retreats, with free meals, residence facilities, with Bikkhus, Nuns or lay instructors. Nevertheless, people complain that there is no time to meditate. They say that there is hardly any time enough even to sleep, after returning from work, attending to routine domestic chores, and looking after the needs of the children.
Lots of books have been written on the teachings of the Buddha to readers of different levels of knowledge and education. There are also books giving meditation instructions for those who would like to meditate on their own. But unfortunately, what is lacking is the willingness and the courage to take the advantage of these facilities and meditate.
Going from one Meditation Centre to another searching for competent meditation instructors, or trying different methods of meditation will not help to get satisfactory results from meditation. It is also not correct to criticise a Meditation Centre or its instructors while looking for other Centres.
It does not really matter which Meditation Centre one goes to, or from whom one gets meditation instructions. What is important is to learn how to sit for meditation and have some one to guide at the beginning. It is also important that the environment in which one practices is suitable for meditation.
A Meditation Centre provides trained instructors, accommodation, food, refreshments, and security. Therefore a meditator is free and unencumbered to devote his whole time for meditation. The presence of other meditators is also an encouragement for one to continue one’s practice. Access to a trained meditator is a great asset. A meditation teacher is a spiritual friend who should be accepted with confidence as a guide on the path to meditation.
In the meditation of “ in-and-out “ breath (ānāpānasati), the object of meditation is the normal breath. If you have selected that as your object of meditation, do not change it. Therefore, when selecting a Meditation Centre, go to one that gives instructions on the “ in-and-out ” breath. That should, perhaps, be the only criteria for selecting one Centre in preference to another.
Meditating in a Home Environment.
There may be many problems one may encounter in meditating at home. First there are the family obligations that take priority. Then the attachment to children and family members , and the conflicts, arguments, or difference of opinion with the members of the family may have a disturbing effect on meditation. The modern conditions living with the telephone, the radio, television , entertainment of friends, festivities, and celebrations, are activities difficult to accommodate along with a routine meditation practice.
But, one has to make the best use of what one has, adopting oneself to different situations. Firstly, prepare a suitable place for meditation, where you could remain alone, and undisturbed for a reasonable period of time. A room is the best choice, but if a whole room cannot be utilised for the purpose, prepare a corner of it, keeping it clean and uncluttered. An image of the Buddha on the wall and lighting a stick of incense may make it more suitable for the purpose.
If you practice alone following instruction from books, it is best to follow one book from one particular tradition, without collecting instructions from different sources. The Mahāsatipatthāna Sutta contains the Buddha’s own instructions for meditation, therefore this Sutta as well as the Ānāpānasati Sūtta are invaluable reading for one who is meditating alone without instructions from a teacher. A good reference book to have on meditation is the Visuddhimagga of Venerable Buddhagosa .
It would help to overcome some at least of the problems in meditating at home if you get up early in the morning, before other members of the family have woken up. You should meditate at least for 45 minutes or one hour at any one session. Meditating for ten or twenty minutes is not long enough to obtain any significant benefit. A heavy meal may make you sleepy, and sitting for meditation may be physically uncomfortable, therefore a light dinner is recommended. It is good to wash your mouth and face, and put on a light dress for meditation.
Make yourself comfortable, be at ease in whatever position you have taken to meditate, ( see Chapter Ten-How to meditate ?), and close your eyes lightly. Now remember the meditation instructions we had discussed and start meditating.
It is important that you are regular in practice. If you are going away from home make arrangements to meditate in the place where you will be spending the night. If for some reason or another, you are unable to sit for one hour of meditation sit at least for 15 minutes to maintain the regularity of practice. Despite all precautions if you were still to miss a meditation session, do not worry about it, but do at least the contemplation of loving kindness, with careful attention, and maintain mindfulness as far as possible through out the day.
If there is any physical disability which makes it difficult to sit for meditation, try to be mindful (sati) of all your thoughts, words, and actions. Mindfulness (sati) is one of the five powers(panca bala): (i) power of faith (saddhābala), (ii) power of energy (viriya bala), (iii) power of mindfulness(sati bala), (iv) power of concentration (Samadhi bala), and (v) power of wisdom (paññā bala). Mindfulness is one of the factors of enlightenment (bojjhanga). It is also a step in the Noble Eight fold Path (magga).
Mindfulness avoids the arising of unwholesome thoughts in the mind. It keeps the mind in the present moment, without letting it go to the past or to the future.
If you were to do every thing knowing exactly what you are doing from the time you get up in the morning until you go to sleep it would be a good training in mindfulness. Be mindful, when you take a glass, keep it on the table, take the bottle of water, open the bottle, pour the water into the glass, close the bottle, replace the bottle of water where it was, stretch the hand to the glass, hold the glass, lift it to the mouth, drink the water, and take the glass off the mouth, wash the glass and place it where it was.
You should have been mindful of doing all that……..!
Be mindful of every thing, when you eat, when you wash the dishes, when you go to the toilet…. It appears difficult, you may forget for a long period of time, and suddenly remember you had forgotten, commence it once again. As you go on doing it from time to time, or when you remember, it may become a habit.
Be mindful to whom you are talking , and what you are talking about. If you forget to be mindful, do not worry begin again. You should not make a ritual of it nor should you think of it as a duty, or make it an ordeal. Just do it, take it easy.
In between try to be mindfully aware of your bodily postures. When you are seated be mindful that you are seated, when you get up know that you are getting up, when you are standing know that you are standing, when you walk know that you are walking. When you are seated time and again close your eyes and become aware of your “ in-and-out” breath for a short time. That relaxes the mind.
When there are bad thoughts arising in your mind , just be aware of them without labelling them as bad thoughts, and do not worry about them, they are after all thoughts and nothing more…..!
If meditating with a group of meditators, do not observe others. Just mind your own meditation , without trying to compare your way of meditating with that of others.
Some Television programmes may have psychological effect which may cause mental disturbances. Therefore a meditator should avoid watching the TV or be very selective in the choice of programmes.
Making Meditation a living experience.
During the time of the Buddha the wealthy lay followers generously contributed to the comfort of the Buddha and his disciples, by building monasteries, offering food, robes, and other necessities. Some of the devotees of the Buddha Anathapindaka, Mahanama and Visaka were stream entrants.-Sotāpanna.
To-day the teachings represents the living Buddha. Therefore, if one diligently follows these teachings, and meditates with unflagging faith and effort the experience will contribute to bring success and happiness into one’s life. One who meditates will be able to live without anger, hatred, jealousy, self centred egoism and pride.
These emotions cannot be eliminated by mere meditation, but meditation strengthens the mental capacity to think with clarity so that the moment these negative emotions arise in the mind one who has meditation experience becomes aware of their presence and knows how to remain with out reacting to them by arousing salutary thoughts of loving kindness, and compassion.
Meditation provides the strength and serenity that makes a person remain objective calm and unruffled in the face of any trying, stressful situation. He may be able to patiently bear pain, and even dispel small ailments, like headaches, minor physical pains, attacks of asthma, fear, stress and nervousness, by making each one of them an object of short spells of meditations as an when they occur.
Venerable Saydaw U Pandita in his book, “ In this Very Life”, says that he had witnessed cures of cancer, and high blood pressure among many other diseases, by those who had undertaken meditation practice. But the cure of physical ailments is not the object of meditation, nevertheless, the fact that it could be a side effect of meditation cannot be ruled out.
However, a mind that gets purified in meditation becomes a considerable force of energy, and it may be possible for it to have a therapeutic effect on certain physical ailments. But more often the diseases from which patients suffer are the results of past kamma (kamma vipāka). Hence the flow of kamma cannot be stopped. Even the Buddha could not stop the effect of his own past kamma. Nevertheless, meditation may be of help to bear physical suffering with fortitude
It has been said that a person who meditates has good blood, which circulates well in his veins. The half lotus position a mditator takes in meditation helps the easy circulation of blood. Therefore, it may be accountable for cure of certain physical ailments. Venerable Sayadaw U Pandita in his book reports several case histories of how some meditators in his Meditation Centre got cured of their diseases after meditation.
One such case he describes in his book is that of a layman who was suffering from tuberculosis, who had gone to different Doctors and native physicians and herbalists, and having had no results went to the General Hospital in Rangoon. When all treatment failed to cure him, he thought of doing a course of meditation while awaiting death. He applied to the Venerable Sayadaw U Pandita’s Meditation Centre for a retreat concealing the fact that he was suffering from tuberculosis..
He was admitted for a retreat at the Centre and soon after he was taken ill while he was doing his meditation practice. He got worse during the nights, and unable to sleep, spent the whole nights coughing. One day the Venerable Pandita, heard the terrible sound of coughing coming from one of the cottages . He took a bottle of herbal cough medicine and went to the cottage from where the sound of coughing was coming. Venerable Pandita found the man in the cottage sprawled on the ground coughing and unable to speak. He had spat out lot of blood. When he was able to speak after he was comforted by the Venerable Pandita, the man said that he was suffering from tuberculosis and apologised for having concealed it. The man pleaded that he be allowed to continue meditation as it is the last chance to do so before his death.
The Venerable Pandita took pity on him and allowed him to continue meditation , and cleaned the place and took necessary precautions against possible spread of tuberculosis. He gave the man instructions for meditation. As he progressed in meditation he was able to overcome his physical suffering. A month after he left the Centre completely cured . Three years later he came back to the Centre. He was wearing a yellow robe, having been ordained as a priest. He was in good health.
He told Venerable Pandita that he has been completely cured of tuberculosis, and some times his throat itches making him want to cough, but when he becomes mindful of the itching sensation it goes off and he need not cough any more. He had added, “having drunk the medicine of Dhamma, Venerable Sir, I am now cured”. That is the “miracle” of this great practice of meditation, according to the teachings of the Buddha.
Meditation in different Buddhist traditions and different methods.
There were wandering Brahmins, and ascetic from different schools of philosophy, who came to see the Buddha. Some questioned him on different aspects of his teachings, and others came prepared to debate challenging his teachings. The Buddha received every one, listened to them, and answered their questions in different ways, never critical of their beliefs, but clarifying their misconceptions by putting incisive questions. At the end of most of those discussions the visiting Brahmins not only accepted the Buddha’s explanations, but some of them also became his followers.
In the well known Kālāma Sutta Buddha says: "It is proper for you, Kālāmas, to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kālāmas, do not go by what had been heard, nor what had been the tradition, nor upon rumour , nor because it is found in the scriptures; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration that 'the monk is our teacher.'
Kalamas, when you yourselves know: 'These things are bad; these things are blameable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' then abandon them.
"The disciple of the Noble Ones, Kālāmas, who in this way is devoid of coveting, devoid of ill will, un-deluded, clearly comprehending and mindful, dwells, having pervaded, with the thought of amity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice “. (Kālāma Sutra -translated from Pali by Soma Thera).
Different Meditation Centres teach different methods of meditation, some give instructions only on the “in-and-out” breath as the object of meditation, and others on the “rising and falling” of the abdomen.
There are others, that leave out the meditation of quietude, and give instructions to practice insight meditation. Yet others while adopting the “in-and-out” breath as the object of meditation, instruct on meditation of loving kindness as the basis of the practice. Some use both, the meditation on loving kindness(mettā), and the contemplation on the 32 parts of the body (kāyāgatasati), as the basis of the practice. There are also other Centres that teach meditation based on kasina.
There are again the other Buddhist traditions such as the Mahayna, Vajrayana and Zen, who have their own Meditation Centres teaching meditation according to their methods. However, the fundamental tenants of all these traditions are rooted in the teachings of the Buddha.
The Buddha has not given separate instructions as to how to teach meditation. However, his principle discourses the Mahā Satipatthāna Sutta, and the Ānāpānasati Sutta, are pointers to the method of initiating one to Meditation. Therefore, a Centre may take a method which they had tried out with success and teach that method to those who come to their centre to learn meditation. Hence, there being different methods of teaching meditation, one cannot criticise one method, and praise another. All roads they say lead to Rome. All methods of meditation are to train the mind to attain the goal of Nibbana.
It is mostly in the choice of the object of meditation for Samata Bhāvanā that Meditation Centres differ from one another. But whatever object of meditation is selected a diligent meditator applying himself to meditation with mindful awareness and determination may attain Samādhi in a day or two, some time even in a lesser time, or perhaps more. Hence, it is no matter what Meditation Centre is selected , as long as you have the confidence in the method they teach, and have the self assurance and the determination to meditate.
Once Upali a millionaire, a follower of Nigantanāta putta, came to the Buddha and being pleased with the exposition of his Dhamma, asked the Buddha to accept him as a follower. The Buddha told Upali, that he should first investigate the Dhamma, and know for himself whether it is that which he would like to follow. Upali was very pleased, he said, “ Lord, if it was another teacher he would have paraded me on the road telling that Upali the millionaire has been converted to his faith, where as you my Lord, are asking me to first investigate your Dhamma.”
In the selection of a Centre for meditation as well, we should follow the words of the Buddha, to investigate to know what suits us and then take a decision without relying on what others say about Centres, or their methods.
There are yet others who say that you should have read at least a few discourses of the Buddha before you start meditating. That is another way of discouraging those who want to start Buddhist Meditation. It is indeed good to read as many discourses of the Buddha, the whole of the Tri Pitaka as a matter of fact. But that may not help you much for meditation. The theory is one thing, and the practice is another. Buddha does not seem to have said that one should learn his teachings before learning to meditate. But, instead he gave instructions to meditate. The reading of the texts gives the knowledge to understand what the teaching is about, but meditation gives you the wisdom to experience the truth.
Venerable Sayadaw Pandita in his book, “ In this Very Life” , says if you are preparing for meditation put away all your knowledge, put them in a box and lock it up and push it under the bed. Soto Zen Master Shunryu Suzuki Roshi, in his book “ Zen Mind, Beginners Mind ”, says that you should go to meditate with “a don’t know mind”. A fresh mind uncluttered with accumulated knowledge is more suitable for meditation and will attain Samādhi more easily.
The Buddha had a disciple called Pottila. He was very learned in the teaching of the Dhamma, and had many pupils learning under him. But Venerable Pottila proud of his knowledge of Dhamma, did not meditate. For that reason the Buddha when ever he met Venerable Pottila , called him Tucca Pottila- “useless Pottila”.
When Venerable Pottila realised that the Buddha calls him Tucca, because he has no experience in meditation, he decided to learn to meditate. He walked many miles to a forest monastery where 30 monks, who were all noble Arahats were residing. There he met the Chief Priest and asked him to give him instructions to meditate. The Chief Priest directed him to the next senior monk, and when Venerable Pottila went to him and asked him for instructions for meditation, he sent him to the next, and so on until Venerable Pottila came to the last monk who was a seven year old acolyte, but who had attained the state of an Arahat.
The young monk, was seated on a stone by the side of a pond busy stitching a robe. Venerable Pottila very respectfully went to the young monk and asked him very politely, whether he would give him instructions to meditate.
The young monk wanted to test the older priest, and without even shifting his eyes from the work he was doing asked Venerable Pottila to jump in to the pond. Venerable Pottila, promptly jumped in to the pond dressed as he was. Pleased with Venerable Pottila, the young monk gave him instructions for meditation.
He told Venerable Pottila, that there is an ant hill with six holes into which a monitor lizard had entered . A hunter who came to catch the lizard closed five of the six holes in the ant hill, and left one open, and watched the open hole to catch the lizard when it comes out of it.
He told Venerable Pottila to do like the hunter. Venerable Pottila understood what the young monk meant. When Venerable Pottila was meditating on those instructions, the psychic image of the Buddha appeared to him and said :
Wisdom springs from meditation, without
meditation wisdom wanes. Having known these
two paths of progress and decline, let a person
so conduct oneself that one's wisdom may increase.
(Dhammapada 282)
That is why it is said that knowledge of Dhamma is one, and practice of meditation is another. With all the learning and the heaped up knowledge of Dhamma, Venerable Pottila remained “useless” , until he got instructions from a seven year old young monk and meditated.
There are many different methods of meditation, it is not wrong to follow one method in preference to another, but what is wrong is to follow one method and criticise another. Because it creates doubt, and discourages others who intend to meditate.
Another criticism often heard is about determination to attain concentration (Samādhi). Determination has been mentioned in several places in the teachings. The determination by itself will not take a meditator anywhere, unless he is prepared to meditate diligently, with relentless effort.
The determination certainly has its part to play in achieving success..
The Last Days of the Buddha (Mahā Parinibbāna Sutta)
Last Place of Rest
The Blessed One suggested to Venerable Ananda, that they go to the farther bank of the river Hiraññavati, and go to the Malla’s Sala Grove, in the vicinity of Kusinara. Venerable Ananda having respectfully assented made arrangement to go to the Malla’s Sala Grove. Once there, the Blessed one called Venerable Ananda and said:
I feel very tired Ananda, I would like to rest. Please prepare a place between the twin sala trees for me to lie down with my head to the north.
"So be it, Lord." Said Venerable Ananda, and hastened to prepare a place between the twin sala trees. Having prepared the place he invited the Blessed One to lie down.
Then the Blessed One lay down mindfully on his right side in the lion's posture, placing one foot upon the other.
Though it was not the season for flowers, the twin sāla trees came in to full bloom, and the flowers fell upon the Tathāgata, and the ground around him was strewn with flowers. And celestial mandārava flowers and sandalwood powder fell from the sky upon the body of the Tathāgata, and on the ground around him. The sound of heavenly music was heard played in reverence to the Tathāgata.
Then the Blessed One spoke to the Venerable Ananda, and said: "Ananda, the twin sāla trees are in full bloom, though it is not yet the season for flowers. And the flowers fall upon me, and on the ground around me. And celestial coral flowers and heavenly sandalwood powder fall from the sky upon me and on the ground around me. And we hear the sound of heavenly music, Ananda, these are in worship, and reverence to the Tathāgata.
"Ananda, this is not how the Tathāgata is truly respected, venerated, esteemed, worshipped, and honoured. But, Ananda, who ever bhikkhu or bhikkhuni, layman or lay woman, abides by the Dhamma, lives respectfully towards the Dhamma, follows the Dhamma, it is such a one that respects, venerates, esteems, worships, and honours the Tathāgata. Therefore, you should train yourselves this way Ananda: ‘We shall abide by the Dhamma, live respectfully towards the Dhamma, walk in the way of the Dhamma.”
Handa dāni bhikkhavē āmantayāmi vō: Vayadhammā sankhārā appamādēna sampādētha.
“You should accomplish all that you have to accomplish without allowing mindfulness to lapse!”
These were the last words of the Buddha.
END
An Invitation to Buddhist Meditation
The Buddha was born more than 2550 years ago in India. During the 45 years, following his enlightenment he explained through many discourses, that the only way out of suffering in the cycle of deaths and births in Sa.masāra, is through a systematic cleansing of the mind to eliminate defilements. The teachings of the Buddha have stood the passage of time, and are refreshingly pertinent today as they were 2550 or more years ago.
In seeing the teachings of the Buddha, we see the Buddha, as he himself said to Vakkali. The path he described, as the only way to the state of non-suffering- the Nibbāna, is clear and well defind. If the path seems unclear, it is because of our doubts, and wrong views. We should strengthen our efforts, and clear our doubts to see the path of Dhamma which lies invitingly before us.
Today, there is a growing interest in Buddhist Meditation, and Meditation Centres have been set up in many countries in the World. They teach different methods of meditation according to different Buddhist traditions. These differences in methods of meditation may be in the selection of the objects of meditation, the initial preparations, visualizations, instructions for meditation, or excercises for sudden enlightenment as satori in Zen Buddhism. Despite these variations of meditation practices, they are based on the fundamental teachings of the Buddha as found in his discourses.
Some Centres take the, “ in-and-out” breath as the object of meditation, the rise and fall of the abdomen, or prepared objects called Kasina. There are yet others who give intstructions to see the unattractiveness of the 32 parts of the body to abandon attachment, or universal love to abandon aversion.
Although these methods of meditation may be different, it cannot be said that one method is better than the other, each having its own merit. Therefore, one who wants to meditate has a large choice, from which he may select a method that suits him best. However; the meditation methods following the instructions given by the Buddha in his discourse which we have referred to here, may have far reaching effect in reaching the goal of meditation.
The best way for a lay person to get a training in the practice of meditation is to follow a retreat for a week or two in a Meditation Centre of his choice under the guidance of an experienced meditation teacher. If it is not convenient for what ever personal reason to stay in a Meditation Centre for one or two weeks , he may with the agreement of a Centre go for a week end meditation session under the guidance of a teacher, and get instructions to continue meditation at home.
Yet another means is to follow a self taught method of meditation. For this purpose, one may select a suitable book on Meditation and carefully follow the instructions and meditate at home, in a place specially prepared for the purpose. Though one may get good results from such a self taught meditation practice, it cannot be recommended as the best method. Some sort of guidance, or an experienced meditator to discuss regularly the difficulties and problems one may encounter in meditation would be an asset to make the noble effort a success.
However, as Buddhists we believe that we have been born as human beings as a result of our wholesome Kamma, and more so at a time when the teachings of the Compassionate Buddha is within our reach. We should therefore, loose no time to follow the path shown by the Buddha and train ouselves in the practice of meditation to become at least a stream entrant- one who has attained the first stage of noble purity, in this very life.
How to Meditate ?
Preliminaries
The discourses on meditation do not mention preliminary preparations before sitting for meditation. As many people from different religions and cultures show greater interest in Buddhism and Buddhist meditation, it may be necessary to modify and adopt the instructions for meditation given in the discourses of the Buddha in keeping with the present day conditions. This book being written mainly for a lay readership, meditation method described is with a view to fascilitate them to meditate in their homes, or at retreats. In the latter case the instructions for meditation are given by an experienced teacher, and this book may help to understand better the experience of meditation.
To-day it is not convenient to go alone to a cemetery, or into a forest to meditate. In a meditation centre, there are places prepared for the purpose of meditation, or one may even spread a mat under a tree to sit down and meditate in a secure undisturbed monastic surrounding.
If you propose to meditate in your own home a quiet clean place where you can sit undisturbed for a reasonably long time should be selected. Thereafter, the same place should be used for meditation without changing it from time to time.
Meditation is the purification of the mind , therefore it would be proper to pay attention to bodily cleanliness. Therefore it is appropriate to wash your face and mouth with clean water and put on a clean light dress, which is not tight on the waist before sitting to meditate.
When you are ready for the meditation session, be mindfully aware of the position of the body. If you are standing know you are standing, head and body erect, hands on your sides, the legs straight with the feet placed firmly on the ground. Then be aware of your normal in-and-out breath, before taking the meditation position.
If you find it difficult to sit on the floor or a cushion, then you may sit on a chair. Sit on two third of the seat of the chair, with out leaning against the back rest, with the head and back erect. Keep both feet firmly on the ground, with the forearms folded on the lap with the back of one hand on the palm of the other.
And to make it still more easier, take any comfortable sitting position in which you could stay without moving for a reasonably long time , that is at least one hour the minimum. Lying down position may be selected by a person for personal reasons, but in that position it may be difficult to avoid falling off to sleep.
However the best is to sit on a cusion on the floor in a half lotus position, which is to sit on a cushion or a mat, fold your feet in the half lotus position, keep you back and head erect with the forearms folded on the lap with the back of one hand on the palm of the other, without facing a wall or leaning your back against a wall. The body should be free of any support.
Preparation:
Now in whatever position you have taken make yourself comfortable and mindfully raise your arms keeping your hands together-palm to palm, and bring it on to the forehead in salutation of the Buddha, his teachings-Dhamma, and his Order of Monks-the Sangha. Then be conscious of the five (eight or ten) precepts you are keeping. After that, pay homage to the Buddha.
"Itipisō Bhagavā araha.n sammāsambuddhō vijjācaranasampannō sugathō lōkavidū anuttarō purisadammasārathī sattā dēvamanussāna.n Buddhō Bhagavāti".
We pay our reverence to the virtues of “the Blessed One, leader of devas and humans, (1) who had overcome all defilements, (2) having realised on his own, without the aid of any teacher the four noble truths, and the eight fold path to Nibbana, (3) he the supremely enlightened one, (4) perfect in knowledge and conduct, (5) with gentle words,(6) knower of worlds, (7)kind and compassionate tamer of men and beasts, (8) the teacher of gods and men, (9) the all knowing Buddha, the Blessed One”
These preliminaries are to develop confidence (saddhā), to abandon sceptical doubts about the Buddha, Dhamma, and Sangha, and confirm correct view about the teachings of the Buddha. It is not necessary to go through these preliminaries at every meditation session. It may be done once before the first meditation session of the day.
Then the meditator, may do one of the two contemplations given below to attune the mind to meditation.
(A) the contemplation on the 32 parts of the body(kāyāgatasati).
For this contemplation, take the 32 different parts of your own body. You should close your eyes and take one of the 32 parts-and concentrate on it, until you get a clear image of that part of the body in the mind, for instance take the hair of the head, once the image of it is clear, see it as loathsome, unattractive, unpleasant, impermanent unsatisfactory and without a self. And continue to contemplate similarly on the rest of the 31 parts of the body:…….., hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, stomach contents, excrement, brain, bile, phlegm, pus, blood, sweat, fat, tears, grease, snot, spittle, synovial fluid, and urine. At the end mentally understand that these parts are made of the four primary elements, there is no “self”, “I”. or me.
Next, we come to the preparation of the mind itself. These are to counter our emotions, such as likes, and dislikes, desire and hatred, attachment and aversion, possessiveness and jealousy. The contemplations on loving kindness, compassion, sympathetic joy and equanimity are to free the mind of these negative emotions.
Of these four, the contemplation on loving kindness( mettā bhāvanā), is taken as a contemplation to prepare the mind for meditation.
(B) Contemplation on loving kindness.
This is to extend thoughts of goodwill to all living beings. Before starting this meditation, one fills oneself with thoughts of loving kindness.
May I be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content, and may I attain the sublime state of Nibbana.
Then think of all beings generally such as those who are near and dear, the parents, teachers, spouse, children, sisters and brothers, relatives, friends. All beings-men, women, the young, born or being born, large or small, long or short, fat or lean, living closby or far away, living in water or flying in the air, seen or unseen. Pervade all beings with thoughts of loving kindness. These kind thoughts are pervaded mentally, and not verbally.
Continue………..
May all beings around me be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content, may they attain the sublime state of Nibbana.
You repeat this taking the 10 cardinal points:
May all beings in the North be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the North East be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the East be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the South East be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the South be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana ,
May all beings in the South West be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content, may they attain the sublime state of Nibbana,
May all being in the West be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana,
May all beings in the North West, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
May all beings above, the devas in Brahma spheres, devas of divers other spheres, and those earth bound, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
May all beings below, those suffering in lower worlds, and nagas, and divers other beings, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
May all beings friendly or unfriendly, of good-will or ill-will, those who are indifferent, be well, without pain and suffering, without fear and sadness, without anger and hatred, happy and content may they attain the sublime state of Nibbana.
***
A meditator need not do both these contemplations given above: He may select one of them, the second (B), the contemplation on loving kindness, is more effective, therefore it seems more suitable. The selected contemplation (A) or (B), need not be practiced before all meditation sessions, once every day before the morning meditation session would be sufficient. However, the contemplation of loving kindness (B) may be very effective if practiced before going to sleep after meditation. It helps one to sleep peacefully and wake up fresh and relaxed.
These contemplations are meditations on their own right, and if done with attentive mindfulness one could attain deep concentration –Samadhi, in the course of the contemplation or at the end of it..
***
A word for Non-Buddhist Meditators:
Please think of the Buddha as a wise man. His teaching is a philosophy expounded over 2550 years ago which withstood time. Its truth is verifiable as it is pragmatic and about life. He had not converted any one to his teachings, and had asked his disciples only to invite others to come and see for themselves what his teaching is about, and accept it only if it meets their approval. His teaching is there for any one to follow to develop one’s mental capacities to attain sublime states of serenity and calm.
However, any non-Buddhist reader who would be interested in following instructions in this book for Meditation, should note that in meditation it would be appropriate to observe a certain moral discipline, such as (a) avoid taking away life with intention of any being, which includes even an ant or a mosquito, (b) not to take any thing that belongs to someone else, with the intention of depriving the other of its possession, (c) avoid committing adultory or indulge in excessive sexual pleasures, (d) avoid telling a lie with the intention of deceiving another, and (e) avoid taking intoxicants of any sort.
Watching the Television or listening to muscic before meditation may cause mental disturbance in the course of meditation.
With regard to meals, a lay meditator meditating out side a monastic environment need not be very strict about what his daily meals should consist of, other than perhaps to say that a vegetarian meal is more appropriate, though there is no restriction about meat eating.
However, a light meal is suggested for meditators, as sitting for meditation with a full stomach causes physical discomfort. However, all intoxicants should be strictly avoided.
Then take a meditation position as described above under: Prelimineries-in How to Meditate ?
Then, think positively of meditation, and the benefits you may derive from it . Wish yourself happiness, comfort and well-being, and extend those thoughts of happiness and well-being, to all beings near and far away…..
Meditation Instruction for both Buddhist and Non-Buddhist
Meditators.
Having completed the preliminaries described above, close your eyes , place the mind on an imaginary spot on the upper lip at the base of the nostrils, and watch the breath as it touches the selected spot when breathing-in and breathing-out, like a gate keeper watching the people going in through the gate and coming out of it. Breath normally without forcing the breath in or out. Do not follow the breath either inwards, or outwards beyond the place it touches the base of the nostrils. If at any moment the “ in-breath “ or the “ out-breath” or both, cannot be felt touching the selected spot under the nostrils above the upper lip, do not try to look for it, just be aware of the process as if the breath is coming-in and going out.
Do not try to observe whether the in-breath or the out-breath is long or short, merely be mindfully aware of the in-and-out breath. If the mind moves away from the breath, be aware of it, and mindfully bring it back to the selected spot under the nostrils, and continue to watch the breath coming in, and going out. Hearing a sound, merely be aware of the sound, without wanting to investigate what it is, where it is coming from, whether it is pleasant, or unpleasant. Just be aware of it as a sound, making a mental note of it saying to yourself hearing …..hearing…. hearing until the sound fades away……. and again keep the mind on the object of breath mindfully aware of it, coming in, and going out.
Similarly, getting a smell or a taste do not try to know what it is, just be aware of it mentally saying to yourself smell…smell…smell, or if it is a taste in the mouth mentally repeating to yourself, taste… taste… taste…or, if there is a pain , pain….pain….pain and when that sensation has fallen away, bring the mind mindfully back to the in-and-out breath……Do the same with feelings of coldness or warmness. If there is a sensation of scratching note it scratching…..scratching…. and if the scratching sensation continues, and if there is a real need to scratch, then be aware of that intention to scratch and mindfully take the hand slowly to the place where it is scratching, and slowly and mindfully scratch the place, and mindfully bring back the hand and place it where it was and bring the mind back to the breath.
Thus meditating mindfully aware of the in-and-out breath, external objects such as sounds, smells, tastes and pains which are continuously interjected into the field of subtle awareness which is always present even when the mind is deeply concentrated, get distanced and the mind will be less and less scattered, and begin to get concentrated.
But there may still be other objects that appear now from within , which are far more tenacious. These are the thoughts that arise in the mind, specially those hindrances to meditation.[ please see: The five hindrances- under Concentrationration Group (samādhikkhandha) –Right effort (sammāvāyāma) Chapter Eight]
But meditating with thorough attention, relentlessly aware of the breath as it comes in, and goes out, the thoughts will not be a great hindrance, if the meditator merely becomes aware of them paying bare attention, without labelling them as good or bad thoughts. This simple awareness will result in lesser and lesser number of thoughts arising and the mind attaining a one pointed concentration.
Walking Meditation.
After meditating for about 45 minutes in the sitting position , the meditator should do at least fifteen minutes of walking meditation. On deciding to do a session of walking meditation, he should be aware of that intention , then be aware of the intention to get up, and get up slowly, then know that he is standing, and then be aware of the intention to walk, and start the walking meditation.
Walking meditation which is complementary to the sitting meditation is very effective to develop concentration. One must do it with concentrated effort and diligence.
It is said that the Venerable Ananda did walking meditation for a long time until he was very tired. He wanted to lie down. He sat on the bed and was stretching himself to place his head on the pillow when he attained the sublime state of an Arahat.
The most of what we do, most of the time is done mechanically without thinking or being mindful of what we are doing. Therefore, it appears that it is a “self”, “myself”, that is doing things. Walking like woundup dolls, we do not even realise that we place one foot on the ground, before we lift the other foot.
What are the different movements of the feet we make in walking ? We can see this, if we were to slow down the movements of the feet when walking. We would then observe that we lift one foot……, push it forward….., and then place it on the ground, before we lift the other foot. If we slow down still further, we would observe that we first lift the heel of one foot….., then lift the whole foot, bending the leg at the knee……, push the foot forward….., place first the heel on the ground….. , then press the foot firmly on the ground….., before lifting the heel of the other foot. That means, when we walk, each foot goes through six different movements, each of which is an interaction of the mind, and the muscles and the nerves of the particular parts of the leg and the foot. Walking meditation helps us to see this mind matter interration.
However, in the walking meditation we neither watch all these different movements of the foot, nor do we take note of the foot as the left foot or the right foot. But instead we take note of only three moments of each foot in slow walking. We place the mind on the foot that is to be activated and slowly and mindfully be aware of the foot, as it is lifted, then slowly and mindfully push it forward, and slowly and mindfully place it on the ground, and continue similarly with the other foot.
Before starting the walking meditation, stand up erect, put the arms behind and lightly hold one hand with the other. Then keep the half open eyes about two yards on the path in front. Place the mind on the foot to be activated without looking at it, then slowly lift the foot off the ground, slowly push it forward, then slowly place the foot on the ground. And then, placing the mind on the other foot lift it slowly, push it slowly forward and place it slowly on the ground.
You should not have the image of the foot going through various movements in the mind, but only be aware of the movements of the foot and feeling of the hardness of the floor on which you walk..
In this manner continue to walk twenty steps forward, without looking at the foot in motion, and keeping the eyes two yards ahead on the path. Having taken twenty steps , be aware of the intention to stop, be aware of your standing position, and mindfully and slowly turn around …lifting ….pushing….placing then when you have turned towards the direction from which you had come… stop. And be aware of your standing position….be aware of your intention to walk, and walk as described before. Do this walking meditation back and forth, for about fifteen minutes or half an hour and walk mindfully back to where you were seated, turn around mindfully, stand mindfully, sit down slowly and mindfully and continue your meditation.
As you meditate with continued effort the number of arising and falling away thoughts becomes less and less frequent, until one thought arises and falls away, leaving a long intervals before the next thought arises….. ….you may even become aware of the arising of a thought, and then its falling away. You may still hear sounds, but the mind will not be disturbed or drawn to them.
The rough breath which at the beginning filled the nostrils as it entered and went out , becomes thinner and thinner, until it becomes almost imperceptible as if there is no in-breath or an out-breath. The mind which has become silent and calm remains with the the object of meditation. The pains and aches subside giving place to a feeling of joy and satisfaction, a sensation of quiet comfort. You will not feel the time passing, every thing seems quiet and peaceful. This is the attainment of one pointed concentration (samādhi).
When you have attained deep concentration there will still be an awareness of it, therefore it is not necessary to describe what it is like. One who meditates earnestly with continued effort may attain concentration (Samādhi) in a day or two, some even in a much shorter time. Others may have to strive a little longer.
Then be aware of your intention to come out of the concentration, and determine that the mind be freed from concentration. Then you will gradually become aware of your environment-the sounds, heat, pains and aches, will all come back, making it evident that you have come out of Samadhi.
Once you have come out of Samādhi, make your salutations to Buddha, Dhamma and Sangha. Mindfully get up slowly and mindfully walk away from the place of your meditation.
Thereafter, you may want to see your teacher, if you have one, and make a report of your experience in all detail. The teacher will then know of your attainments and if he thinks that you have attained the necessary level of concentration (Samādhi) gives further instructions for jhāna absorption. If you have no teacher and if you are meditating on your own, it may be a little difficult to make a self assessment of your attainments.
However, you may make an introspection of what the mind was like in Samadhi, the presence or absence of thoughts, specially the hindrances. [ please see The five hindrances, under Concentrationration Group (samādhikkhandha) –Right effort (sammāvāyāma) Chapter Eight], the silence, and whether you notice a difference in that state and out of it. . You may still not be ready for jhāna absorptions. It is therefore best you consult a friend who has experience in meditation.
In case, you are without access even to a spiritual friend or a meditation Centre , you may still verify whether you have reached the required level of concentration by sitting again with the determination that if you have reached the level of Samadhi necessary for Jhāna absorptions that you reach the Samādhi as before in a pre-determined period of time say in ten minutes. If then you would go through the previous experience exactly as it was, do it for two more times and if you attain Samādhi, as it had been before within the determined time frame, you may have the assurance of your attainment.
Now let us see together how to prepare for the next step the jhāna absorption. As we have already dealt with this subject earlier, we will restrict descriptions and explanations to the minimum, and get on with how to attain the absorptions.
These meditation instructions had been already discussed before, but a repetition may help an aspirant for meditation. Even mindfully reading the instructions quietly helps the concentration process.
Please look up Chapter Nine- Jhāna Absorptions and factors of Jhāna absorptions(Jhāna and Jānānga) - for explanation of Jhāna absorptions.
How to attain Jhāna Absorptions ?
Let us see how determination (adhitthāna) played a role in Ascetic Siddhārtha’s effort to enlightenment. Because it shows how when necessary components are present, determination could aid noble effort to reach higher attainments.
The first occasion was in the morning of the day of his enlightenment the Ascetic Siddhārtha was offered a bowl of milk rice by Sujātā of Sēnāni. After partaking the offered meal, he bathed in the river Nēranjara. Then taking the empty golden bowl from which he had eaten the milk rice, he determined that if he were to be the Buddha the bowl go upstream, and threw it in to the river, and the bowl as he determined did go upstream keeping itself in the centre of the river.
And the second determination, came on the same day, when he sat under the pipal tree, which was later called the Bo-tree. The Ascetic Siddhārtha determined , “even if I were to die, my body were to perish, and my flesh were to dry up. I shall not get up from this seat till I get full enlightenment”. That was the determination with which he began his meditation taking the “ in-and-out” breath as his object of meditation which culminated in his enlightenment as the Buddha.
There is no saying that it was chance or coincidence in interpreting the events that lead to the enlightenment of the Buddha. Every action of the Buddha was reasoned and purposeful, and so was determination (adhitthāna)
This is to remind every meditator, that determination is a wholesome purposeful decision in dhamma, which plays a role in the successful accomplishment of that undertaking. So it could be in attaining jhāna absorptions. However, let us be clear that it is not the determination that would make you attain jhāna absorptions. Determination only strengthens your purpose, giving you confidence to make the effort to see the light at the end of the tunnel so to say, to continue with your meditation with renewed concentration, until you go through the different stages of concentration (Samādhi), preparatory (parikamma Samādhi), neighbourhood (upāchāra Samādhi) the moment of entry (gotrabhū), and attainment(appanā Samādhi) of jhāna absorption.
Having carefully noted all that had been said above, let us see how to meditate to attain jhāna absorptions.
Now say you are seated comfortably, dressed in a light dress in a place where you are not likely to be disturbed for a fairly long period, as absorptions at early stages may take a long time to attain. You should take a comfortable sitting position as described earlier in the instructions. You should begin by being consciously aware of the precepts that you are keeping and make your salutations to the triple gem-the Buddha, Dhamma and Sangha.
Then close your eyes and begin your meditation being mindfully aware of the “in-and-out” breath until you attain the first stage of concentration (Samādhi). If you could keep your mind free of arising and falling away thoughts for a minmum period of 45 minutes, it would mean that your mind has attained the first stage of concentration.
When you have attained a sufficiently deep concentration, make a determination, “ may I by the blessings of the triple gem- Buddha, Dhamma and Sangha, attain the first Jhāna absorption and remain in it for five minutes”. Now continue your meditation mindfully aware of the in-and-out breath. You should meditate with out any expectation of attainments, concentrating on the object of meditation the “in-and-out” breath. The success depends on your effort of attentive awareness of the “ in-and-out” breath and the mind settling on it as the only object of concentration.
In the course of your meditation you may have pleasant as well as unpleasant experiences. You should neither get attached to pleasant experiences, nor have aversion towards unpleasant experiences. Just be aware. If there are visions, what ever they may be note them as…seeing ….seeing…..seeing. If you hear sounds- repeat….hearing….. hearing……hearing. If there are feelings, of heat or cold, repeat heat …..heat….or…. cold…..cold….cold. Some visions may appear real, and frightful do not react to them as they are only mental images. They will pass away, but merely note them as they appear and disappear.
Keep watching your breath as it comes in, and goes out ….if the breath is imperceptible just be aware of the place where it should touch the base of the nostrils where they meet the upper lip. Do not expect any thing to happen, just be with the breath as it comes in and goes out. Then your concentration will gradually mature to attain the first jhāna absorption.
When the determined period of five minutes has elapsed, the quietude of the mind and the silence will gradually pass away by itself. You will become aware of the normal sounds and conditions of the environment. Then wish that the mind come off the absorption and Samādhi. After coming out of Samādhi, spend a few minutes to recollect how it had been when the mind had attained the Jhāna.
You should then end that session and mindfully get up from the seat and slowly and mindfully walk away. The attainment of Jhāna does not have an identical mental process, each one may have different experiences and different ways of attainment. Therefore, one cannot compare one’s meditative experience with that of another.
After the meditation session you should meet your meditation teacher to make a report of your experience in every detail. He will know from the report of your experience, whether you had attained the first jhāna absorption, and if you have, he will give you instructions, for the second. In this manner in collaboration with your teacher you should go on until you attain the fourth jhāna absorption.
After coming out of each Jhāna, you should practice getting into and comming out of it again and again. In the next sitting for the second jhāna absorption, you should start by attaining the first jhāna, and from there determine to attain the second. Then you come down from it, to the first, and from the first, to Samādhi, and come out of Samādhi.
Thereafter, you should start all over again- from Samādhi, in the ascending order, with determination to the first jhāna, and from the first jhāna , with determination to the second, and again with determination to the third. And similarly to the fourth jhāna, staying in each jhāna absorption upto the predetermined time frame of five minutes ( or more or less), and back to Samādhi and out of it in descending order.
In each Jhāna absorption you may perceive the presence of the factors of the respective jhāna. Having come out of each attainment as well, you may make an introspective investigation of your mind as it was at each jhāna absorption, to see whether there was any disturbance, or the mind was calm, what was the difference between one jhāna attainment and the other, were there hindrances, were there applied or discursive thoughts, joy and pleasure, was there a feeling of comfort , had the mind remained in one pointed concentration and so on. This is called the mastery of the jhāna absorptions. (Please see Chapter Nine for details).
A mind that has attained jhāna is settled into silence and quietude. It is not disturbed by external objects, such as sounds, smells or bodily pains and aches. The normal activities of the sense faculties are temporarily suspended but mind remains aware of it-self, it may even take decisions, such as to come out of jhāna or stay on for an extended period of time. At the third Jhāna the mind will be absorbed into itself, and the meditator will not feel the existence of the body. The mind may shift from the object of meditation and settle in to the silence of emptiness. At the fourth jhāna absorption the silence becomes deeper, and it is said that one may experience weightlessness as if one floats in a bottomless space.
The Zen Masters say the original mind is like a shining mirror without blemishes. A mind that has absorbed into the fourth jhāna, is clear and purified, even if it may not be as clear as a mirror without blemishes- aconceptual image ! A mind in jhāna is silent, quiet and free of thoughts. Therefore, such a mind cannot be made to think, or moved to analyse rising and falling away phenomena. However, in a mind silenced in Jhāna there are no rising and falling away phenomena, it is just empty space…
The Buddha was in search of the truth about dukkha- the inherent impermanence and unsatisfactoriness in the five sense pleasures. As the mind concentrated into peaceful silence cannot be activated to analyse phenomena the Ascetic Siddhārtha , seated in meditation at the foot of the pipal tree, disengaged the clear and purified mind after jhāna absorptions to experience the characteristic of the arising and falling away physical and mental phenomena and understand their inherent nature. This is the insight meditation-vipassanā bhāvanā- the unique discovery of the Buddha, which enabled him to understand dukkha, the cause of dukkha, the way out of dukka, and the path to cessation of dukkha.
The Jhāna absorptions are temporary mental states. One has to regularly practice absorption in to Jhāna in order to have access to them when ever one wants. Therefore a meditator who has successfully attained jhāna absorptions should continue to sit for jhāna attainments at least once every day. If not the attainments will be lost and he will have to start the practice all over again from the beginning.
Insight Meditation (Vipassanā Bhāvanā)
We have discussed how the mind concentrates into silence in jhāna in the course of the meditation of quietude, and why the Buddha discovered Vipassanā. Now it is time for us to discuss how a meditator prepares for Vipassanā-insight meditation
After having attained the forth jhāna absorption the yogi (yogi is another way of refering to a meditator-one who develops the mind), comes out of it in the descending order, and having completed the meditation session, reports his experience to the teacher . The teacher, if he is satisfied that the yogi had attained the absorptions and is ready to go further in his practice will give instructions for Vipassanā meditation.
Seeing : mentality (nāma)-materiality (rūpa)
The teacher may give the meditator preparative exercises to do before commencing insight meditation The first exercise would be to get a clear understanding of the difference between mentality (nāma) and materiality (rūpa). All objects which are material forms such as trees, stones, men, women, dogs, cats, and all that we see and feel are external objects which are materiality (rūpa). Included into this category are, sounds, smells, tastes, feelings, and thoughts that arise in the mind which are also materiality. But, being aware and knowing, are mental, therefore mentality (nāma).
In the exercise of understanding mentality (nāma), and materiality (rūpa) , when you see a tree, you see it as an image which is materiality(rūpa), and the knowing of it as a tree is the mentality(nāma). When you see a bird, the bird is materiality, knowing it as a bird is mentality. When you hear a sound, the sound is materiality, knowing it as a sound is the mentality. When you taste some thing the taste is materiality , knowing it as a taste is mentality. When there is a feeling, a touch or a sensation it is materiality, knowing it as a feeling, touch or sensation is mentality. When there is a thought it is materiality , knowing of it as a thought is mentality.
In the case of an external object which is material, the image of the object seen is materiality (rupa). But the process of seeing the objecct is a mental process therefore it is mentality (nāma). Therefore, it is to be understood that both materiality and mentality are a rising and falling away phenomena.
Let us now see mentality (nāma) and materiality(rūpa) in walking meditation. Prepare yourself for the walking meditation and begin by placing your mind on the foot that is to be activated without looking at it. You do not look at the foot as seeing the foot would make the subsequent act a concept. By not looking at the foot you become aware only of the movement. Hence lifting the foot … and placing it on the ground are only a seiries of mental processes noticed as feelings with a beginning and an end.
Now when you lift the foot, that motion of lifting is the materiality(rūpa), knowing that you have lifted the foot is the mentality (nāma). The motion of pushing the foot forward is the materiality, knowing that you are pushing the foot forward is the mentality. The motion of placing the foot on the ground is the materiality , knowing that you have placed the foot on the ground is the mentality. These exercises of seeing mentality and materiality could be done any where, when alone by yourself. Train yourself very mindfully in these exercises for one or two days, until you will know at once what is nāma and what is rūpa. Then you will begin to understand that nāma and rūpa are mere mental formations that keep on rising and falling away, and that there is no “self”, but only a combined nāma- rūpa process.
In this exercise of seeing nāma-rūpa, a meditator should be alone, because in company one’s mind tends to be distracted, and these very subtle mental processes may escape notice.
After a few days of seeing nāma-rūpa, you should once again see your teacher and report your progress in seeing nāma-rūpa. You are now “training “ yourself for Vipassanā meditation and you should take your teacher into full confidence and keep him informed of your personal as well as spiritual problems with regard to your meditation practice. Your teacher will evaluate your progress, and give further instructions.
Seeing: Cause (hētu) and Effect (phala)
According to the teachings of the Buddha all phenomena arise dependent on conditions and passes away on the cessation of those conditions. The conditions for the arising of a phenomenon are peculiar to that particular phenomenon. Therefore, conditionality being the cause of all phenomena there is no unseen creator. Every action originates from a cause.
The Compassionate Buddha’s teaching of dependent arising, (paticcasamuppāda) shows that there is no “self” or soul. Therefore, the exercise of watching, mentality and materiality( nāma-rupa), and cause and effect(hētu-phala) helps us to understand that, both mentality and materiality, and cause and effect are arising and falling away phenomena.
Cause and effect are related to all actions, such as seeing, hearing, smelling, tasting, and touching or feeling. Therefore, all actions are also a combination of mentality and materiality. In performing an action, the cause (hētu) is the mind, and the result, the effect(phala). When, for instance you see some thing, there is an intention to see which is the cause, and the seeing is the effect. Similarly, the intention to hear is the cause, and hearing is the effect. Intention to smell is the cause and smelling is the effect. Intention to taste is the cause, tasting is the effect. Intention to touch is the cause and touching is the effect. When you want to think ( of something) that intention is the cause, thinking is the result.
In training yourself in this exercise you should again be alone where you are not likely to be disturbed. Then see for yourself the working of this phenomena of cause and effect. When you see a form, listen to a sound, smell an odour , taste a savour, feel a sensation of touch, or think of something, see these activities in terms of cause(hētu) and effect(phala). Similarly when you take something with your hand, scratching a part of your body, when you eat, see the cause and the result separately in all these actions.
Let us see how cause and effect is observed in walking meditation. Prepare yourself for the walking meditation. Be aware of your intention to walk. Then, there is the intention to lift your foot, which is the cause, and you lift your foot, which is the result. You intend to push the foot forward which is the cause , and you push the foot forward, which is the result . You intend to place your foot on the ground, which is the cause, and you place your foot on the ground, which is the result. Then do the same with your other foot seeing the cause and its effect.
The exercise is to understand that there is no person or “self” who walks, but in walking the different parts of the feet and legs are activated by the mind and it is this intention of the mind and the activation of the respective parts of the feet, and legs that make one walk.
Hence, one observes that in the act of walking, every movement of the feet, is a combination of a cause and an effect and the walking is the result of a series of causes which resulted in the movements of walking. In consequence all that which happened, had been an arising and falling away of conditioned phenomena. You should train yourself until you understand that in any action there is this conditioned phenomena of a cause, and an effect.
Now it is time for you to go to your teacher and get instructions for insight meditation (vipassana bhāvanā) .
When you have satisfactorily completed your practice up to this stage, make a retrospection to see whether the practice so far has made any change in your thinking and behaviour since its beginning.
In the above discussion it was often repeated that you should consult the meditation teacher, at every stage of your practice. That is to show the importance of having a teacher with whom you could not only discuss difficulties and problems you may encounter in meditation, but also discuss any mental, or physical problems which may have surfaced in the course of your meditation due to anxiety, doubt, fear, or perhaps related to the way you meditate, or due to any deep rooted psychological problems.
In order to get results from your meditation practice you should cultivate aloneness, talk less, and avoid small talk with other meditators through out your meditation practice. If you have to talk, then do so only on matters related to the practice. However, problems related to meditation should not be discussed with fellow meditators. During a meditation retreat, reading of books should also be avoided or restricted to a strict minimum.
But meditation is a wholesome activity, and you should have the confidence in the teachings to see through all problems to make your undertaking a success. If you are meditating alone it is good to visit a Meditation Centre and meet an experienced meditation teacher to clear any doubts, or ask appropriate questions you have in mind. If there is no such Centre in your area you may contact some one who is known to have practical experience in meditation.
For progress and development of meditation, a Monastic environment, where there is silence, the presence of saintly persons, shrine rooms, bodhi trees, the smell of incense, and the presence of the Dhamma, which create the necessary confidence (saddhā), is undoubtedly the most suitable.
After the exercises to understand mind and matter (nāma-rūpa) and cause and effect (hētu-phala), instructions for Vipassana Meditation will be to see the impermanence of all conceptual phenomena. The Sutta Pitaka does not prescribe any special preparation before beginning insight meditation. However, the Abhidhamma text has passages referring to the purification of the mind before sitting for Vipassanā meditation. Please see- Preparation for insight Meditation ( visuddhi) in the Chapter Five of this book..
To begin with let us see how we can observe impermanence in walking meditation. When lifting the foot, there is a beginning and an end, in pushing the foot forward, there is a beginning and an end, and then placing the foot on the ground, there is also a beginning and an end, each one of those actions was an experience of impermanence(anicca). Each time there is a beginning and an end, it is evidence of impermanence.
When you breath in, there is a beginning of the in-breath and then an end of it, before it begins again as the out-breath and ends before the next in-breath, each beginning and end, had been a reminder of impermanence (anicca), When a thought arises in the mind it begins, remains and passes away, which is also impermanence (anicca). In seeing impermanence, one also sees the unsatisfactoriness (dukkha) and no-self (anatta) nature of all conceptual phenomena.
After familiarising with these initial exercises of mentality and materiality and cause and effect, and noting the incidences of impermanence just described, take your meditation position and make your salutations to Buddha, Dhamma , and Sangha. Thereafter, carefully observe how the “ in-breath” begins and ends, allowing the “out-breath” to begin, and how the out-breath ends allowing the next in-breath to begin. That is to say that an “ in-breath” that begins at the nostril ends some where inside the chest, and begins again as the “out-breath” which passes out through the nostrils.
Now in Vipassana without going through the exercise of watching the “in-and-out” breath to concentrate the mind as we did for the meditation of quitude, only be aware of the beginning and the end of the “ in- breath “, and the beginning and the end of the “out-breath” as an arising and falling away, seeing in it impermanence (anicca). Continue to do this very mindfully seeing the arising and falling away of each in-breath, and each out-breath, mentally noting “arising”……. “falling away”………, “arising”…….. “falling away” ,”arising”…..”falling away”….
The continued mindful attention of the impermanence in the two fold arising and falling away of the breath, will gradually lead the mind to a deep concentration. This is the insight concentration (vipassanā samādhi),which is very subtle, all encompassing like the morning mist, serene and peaceful, quite different from the concentration of the mind in jhāna absorptions. When you mentally observe this silent state of the mind shift your concentration from the object of in-and-out breath, to this silent peaceful vipassanā samādhi, and keep being aware of the silence of the serenely concentrated mind. After some time-say in about 15 minutes this Vipassanā Samādhi will fall away on its own.
There after, to make sure you had attained Vipassanā Samādhi take the meditation posture and determine- “may I attain the experience of the Vipassanā Samādhi in all its serenity once again”. If you had successfully attained the Vipassanā Samādhi that experience will repeat itself exactly as it had been before.
Once the Samadhi has fallen away, you may end your meditation Session.
It is not difficult for a diligent meditator to attain the stream entry, the first stage of the direct path to Nibbāna. One who has attained the stream entry may continue to lead the life of a layman , but for further progress and development in meditation one has to enter a Monastery, or live in a Meditation Centre.
Thus ends our Instructions for Meditation.
Meditation for lay followers
The discourses of the Buddha were his teachings. They included explanations, clarifications, and instructions, mostly to his disciples, and then to the visiting Brahamins, to the Kings, members of the Royal families, and the lay followers. The texts mention of a significant number of laypersons who became stream entrants (sōtāpanna) on listening to his discourses.
The Buddha made the well known Samaññaphala Sutta (Digha Nikaya 2) to the King Ajātasatta. At the end of that very instructive discourse the King made salutations to the Buddha, took his leave and went away. The Buddha seeing him going away told the gathering of his Bikkhus, “the King Ajātasatta Bikkhus, is a man suffering, he is enfeebled and debilitated. If he had not killed his father , he would have become a stream entrant (sōtāpanna) after listening to that discourse.”
It is not impossible that even to-day a lay person listening to a discourse of the Buddha, with concentrated attention, faith and confidence (saddhā), may attain the first stage of purification as a stream entrant
During the time of the Buddha, the lay followers may not have had the facilities we have today to practice meditation. They offered alms to the Buddha and the Sangha, kept the five precepts, and may have meditated when they had the time. But those householders, who gave up their homes and came to the Buddha to follow his teachings as his disciples kept the disciplinary rules, meditated diligently to attain Samādhi, jhāna absorption, and develop wisdom-paññā.
Now, as never before, there are lots of facilities for people to meditate, whether they have little or no knowledge of it, with Meditation Centres providing retreats, with free meals, residence facilities, with Bikkhus, Nuns or lay instructors. Nevertheless, people complain that there is no time to meditate. They say that there is hardly any time enough even to sleep, after returning from work, attending to routine domestic chores, and looking after the needs of the children.
Lots of books have been written on the teachings of the Buddha to readers of different levels of knowledge and education. There are also books giving meditation instructions for those who would like to meditate on their own. But unfortunately, what is lacking is the willingness and the courage to take the advantage of these facilities and meditate.
Going from one Meditation Centre to another searching for competent meditation instructors, or trying different methods of meditation will not help to get satisfactory results from meditation. It is also not correct to criticise a Meditation Centre or its instructors while looking for other Centres.
It does not really matter which Meditation Centre one goes to, or from whom one gets meditation instructions. What is important is to learn how to sit for meditation and have some one to guide at the beginning. It is also important that the environment in which one practices is suitable for meditation.
A Meditation Centre provides trained instructors, accommodation, food, refreshments, and security. Therefore a meditator is free and unencumbered to devote his whole time for meditation. The presence of other meditators is also an encouragement for one to continue one’s practice. Access to a trained meditator is a great asset. A meditation teacher is a spiritual friend who should be accepted with confidence as a guide on the path to meditation.
In the meditation of “ in-and-out “ breath (ānāpānasati), the object of meditation is the normal breath. If you have selected that as your object of meditation, do not change it. Therefore, when selecting a Meditation Centre, go to one that gives instructions on the “ in-and-out ” breath. That should, perhaps, be the only criteria for selecting one Centre in preference to another.
Meditating in a Home Environment.
There may be many problems one may encounter in meditating at home. First there are the family obligations that take priority. Then the attachment to children and family members , and the conflicts, arguments, or difference of opinion with the members of the family may have a disturbing effect on meditation. The modern conditions living with the telephone, the radio, television , entertainment of friends, festivities, and celebrations, are activities difficult to accommodate along with a routine meditation practice.
But, one has to make the best use of what one has, adopting oneself to different situations. Firstly, prepare a suitable place for meditation, where you could remain alone, and undisturbed for a reasonable period of time. A room is the best choice, but if a whole room cannot be utilised for the purpose, prepare a corner of it, keeping it clean and uncluttered. An image of the Buddha on the wall and lighting a stick of incense may make it more suitable for the purpose.
If you practice alone following instruction from books, it is best to follow one book from one particular tradition, without collecting instructions from different sources. The Mahāsatipatthāna Sutta contains the Buddha’s own instructions for meditation, therefore this Sutta as well as the Ānāpānasati Sūtta are invaluable reading for one who is meditating alone without instructions from a teacher. A good reference book to have on meditation is the Visuddhimagga of Venerable Buddhagosa .
It would help to overcome some at least of the problems in meditating at home if you get up early in the morning, before other members of the family have woken up. You should meditate at least for 45 minutes or one hour at any one session. Meditating for ten or twenty minutes is not long enough to obtain any significant benefit. A heavy meal may make you sleepy, and sitting for meditation may be physically uncomfortable, therefore a light dinner is recommended. It is good to wash your mouth and face, and put on a light dress for meditation.
Make yourself comfortable, be at ease in whatever position you have taken to meditate, ( see Chapter Ten-How to meditate ?), and close your eyes lightly. Now remember the meditation instructions we had discussed and start meditating.
It is important that you are regular in practice. If you are going away from home make arrangements to meditate in the place where you will be spending the night. If for some reason or another, you are unable to sit for one hour of meditation sit at least for 15 minutes to maintain the regularity of practice. Despite all precautions if you were still to miss a meditation session, do not worry about it, but do at least the contemplation of loving kindness, with careful attention, and maintain mindfulness as far as possible through out the day.
If there is any physical disability which makes it difficult to sit for meditation, try to be mindful (sati) of all your thoughts, words, and actions. Mindfulness (sati) is one of the five powers(panca bala): (i) power of faith (saddhābala), (ii) power of energy (viriya bala), (iii) power of mindfulness(sati bala), (iv) power of concentration (Samadhi bala), and (v) power of wisdom (paññā bala). Mindfulness is one of the factors of enlightenment (bojjhanga). It is also a step in the Noble Eight fold Path (magga).
Mindfulness avoids the arising of unwholesome thoughts in the mind. It keeps the mind in the present moment, without letting it go to the past or to the future.
If you were to do every thing knowing exactly what you are doing from the time you get up in the morning until you go to sleep it would be a good training in mindfulness. Be mindful, when you take a glass, keep it on the table, take the bottle of water, open the bottle, pour the water into the glass, close the bottle, replace the bottle of water where it was, stretch the hand to the glass, hold the glass, lift it to the mouth, drink the water, and take the glass off the mouth, wash the glass and place it where it was.
You should have been mindful of doing all that……..!
Be mindful of every thing, when you eat, when you wash the dishes, when you go to the toilet…. It appears difficult, you may forget for a long period of time, and suddenly remember you had forgotten, commence it once again. As you go on doing it from time to time, or when you remember, it may become a habit.
Be mindful to whom you are talking , and what you are talking about. If you forget to be mindful, do not worry begin again. You should not make a ritual of it nor should you think of it as a duty, or make it an ordeal. Just do it, take it easy.
In between try to be mindfully aware of your bodily postures. When you are seated be mindful that you are seated, when you get up know that you are getting up, when you are standing know that you are standing, when you walk know that you are walking. When you are seated time and again close your eyes and become aware of your “ in-and-out” breath for a short time. That relaxes the mind.
When there are bad thoughts arising in your mind , just be aware of them without labelling them as bad thoughts, and do not worry about them, they are after all thoughts and nothing more…..!
If meditating with a group of meditators, do not observe others. Just mind your own meditation , without trying to compare your way of meditating with that of others.
Some Television programmes may have psychological effect which may cause mental disturbances. Therefore a meditator should avoid watching the TV or be very selective in the choice of programmes.
Making Meditation a living experience.
During the time of the Buddha the wealthy lay followers generously contributed to the comfort of the Buddha and his disciples, by building monasteries, offering food, robes, and other necessities. Some of the devotees of the Buddha Anathapindaka, Mahanama and Visaka were stream entrants.-Sotāpanna.
To-day the teachings represents the living Buddha. Therefore, if one diligently follows these teachings, and meditates with unflagging faith and effort the experience will contribute to bring success and happiness into one’s life. One who meditates will be able to live without anger, hatred, jealousy, self centred egoism and pride.
These emotions cannot be eliminated by mere meditation, but meditation strengthens the mental capacity to think with clarity so that the moment these negative emotions arise in the mind one who has meditation experience becomes aware of their presence and knows how to remain with out reacting to them by arousing salutary thoughts of loving kindness, and compassion.
Meditation provides the strength and serenity that makes a person remain objective calm and unruffled in the face of any trying, stressful situation. He may be able to patiently bear pain, and even dispel small ailments, like headaches, minor physical pains, attacks of asthma, fear, stress and nervousness, by making each one of them an object of short spells of meditations as an when they occur.
Venerable Saydaw U Pandita in his book, “ In this Very Life”, says that he had witnessed cures of cancer, and high blood pressure among many other diseases, by those who had undertaken meditation practice. But the cure of physical ailments is not the object of meditation, nevertheless, the fact that it could be a side effect of meditation cannot be ruled out.
However, a mind that gets purified in meditation becomes a considerable force of energy, and it may be possible for it to have a therapeutic effect on certain physical ailments. But more often the diseases from which patients suffer are the results of past kamma (kamma vipāka). Hence the flow of kamma cannot be stopped. Even the Buddha could not stop the effect of his own past kamma. Nevertheless, meditation may be of help to bear physical suffering with fortitude
It has been said that a person who meditates has good blood, which circulates well in his veins. The half lotus position a mditator takes in meditation helps the easy circulation of blood. Therefore, it may be accountable for cure of certain physical ailments. Venerable Sayadaw U Pandita in his book reports several case histories of how some meditators in his Meditation Centre got cured of their diseases after meditation.
One such case he describes in his book is that of a layman who was suffering from tuberculosis, who had gone to different Doctors and native physicians and herbalists, and having had no results went to the General Hospital in Rangoon. When all treatment failed to cure him, he thought of doing a course of meditation while awaiting death. He applied to the Venerable Sayadaw U Pandita’s Meditation Centre for a retreat concealing the fact that he was suffering from tuberculosis..
He was admitted for a retreat at the Centre and soon after he was taken ill while he was doing his meditation practice. He got worse during the nights, and unable to sleep, spent the whole nights coughing. One day the Venerable Pandita, heard the terrible sound of coughing coming from one of the cottages . He took a bottle of herbal cough medicine and went to the cottage from where the sound of coughing was coming. Venerable Pandita found the man in the cottage sprawled on the ground coughing and unable to speak. He had spat out lot of blood. When he was able to speak after he was comforted by the Venerable Pandita, the man said that he was suffering from tuberculosis and apologised for having concealed it. The man pleaded that he be allowed to continue meditation as it is the last chance to do so before his death.
The Venerable Pandita took pity on him and allowed him to continue meditation , and cleaned the place and took necessary precautions against possible spread of tuberculosis. He gave the man instructions for meditation. As he progressed in meditation he was able to overcome his physical suffering. A month after he left the Centre completely cured . Three years later he came back to the Centre. He was wearing a yellow robe, having been ordained as a priest. He was in good health.
He told Venerable Pandita that he has been completely cured of tuberculosis, and some times his throat itches making him want to cough, but when he becomes mindful of the itching sensation it goes off and he need not cough any more. He had added, “having drunk the medicine of Dhamma, Venerable Sir, I am now cured”. That is the “miracle” of this great practice of meditation, according to the teachings of the Buddha.
Meditation in different Buddhist traditions and different methods.
There were wandering Brahmins, and ascetic from different schools of philosophy, who came to see the Buddha. Some questioned him on different aspects of his teachings, and others came prepared to debate challenging his teachings. The Buddha received every one, listened to them, and answered their questions in different ways, never critical of their beliefs, but clarifying their misconceptions by putting incisive questions. At the end of most of those discussions the visiting Brahmins not only accepted the Buddha’s explanations, but some of them also became his followers.
In the well known Kālāma Sutta Buddha says: "It is proper for you, Kālāmas, to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kālāmas, do not go by what had been heard, nor what had been the tradition, nor upon rumour , nor because it is found in the scriptures; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration that 'the monk is our teacher.'
Kalamas, when you yourselves know: 'These things are bad; these things are blameable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' then abandon them.
"The disciple of the Noble Ones, Kālāmas, who in this way is devoid of coveting, devoid of ill will, un-deluded, clearly comprehending and mindful, dwells, having pervaded, with the thought of amity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice “. (Kālāma Sutra -translated from Pali by Soma Thera).
Different Meditation Centres teach different methods of meditation, some give instructions only on the “in-and-out” breath as the object of meditation, and others on the “rising and falling” of the abdomen.
There are others, that leave out the meditation of quietude, and give instructions to practice insight meditation. Yet others while adopting the “in-and-out” breath as the object of meditation, instruct on meditation of loving kindness as the basis of the practice. Some use both, the meditation on loving kindness(mettā), and the contemplation on the 32 parts of the body (kāyāgatasati), as the basis of the practice. There are also other Centres that teach meditation based on kasina.
There are again the other Buddhist traditions such as the Mahayna, Vajrayana and Zen, who have their own Meditation Centres teaching meditation according to their methods. However, the fundamental tenants of all these traditions are rooted in the teachings of the Buddha.
The Buddha has not given separate instructions as to how to teach meditation. However, his principle discourses the Mahā Satipatthāna Sutta, and the Ānāpānasati Sutta, are pointers to the method of initiating one to Meditation. Therefore, a Centre may take a method which they had tried out with success and teach that method to those who come to their centre to learn meditation. Hence, there being different methods of teaching meditation, one cannot criticise one method, and praise another. All roads they say lead to Rome. All methods of meditation are to train the mind to attain the goal of Nibbana.
It is mostly in the choice of the object of meditation for Samata Bhāvanā that Meditation Centres differ from one another. But whatever object of meditation is selected a diligent meditator applying himself to meditation with mindful awareness and determination may attain Samādhi in a day or two, some time even in a lesser time, or perhaps more. Hence, it is no matter what Meditation Centre is selected , as long as you have the confidence in the method they teach, and have the self assurance and the determination to meditate.
Once Upali a millionaire, a follower of Nigantanāta putta, came to the Buddha and being pleased with the exposition of his Dhamma, asked the Buddha to accept him as a follower. The Buddha told Upali, that he should first investigate the Dhamma, and know for himself whether it is that which he would like to follow. Upali was very pleased, he said, “ Lord, if it was another teacher he would have paraded me on the road telling that Upali the millionaire has been converted to his faith, where as you my Lord, are asking me to first investigate your Dhamma.”
In the selection of a Centre for meditation as well, we should follow the words of the Buddha, to investigate to know what suits us and then take a decision without relying on what others say about Centres, or their methods.
There are yet others who say that you should have read at least a few discourses of the Buddha before you start meditating. That is another way of discouraging those who want to start Buddhist Meditation. It is indeed good to read as many discourses of the Buddha, the whole of the Tri Pitaka as a matter of fact. But that may not help you much for meditation. The theory is one thing, and the practice is another. Buddha does not seem to have said that one should learn his teachings before learning to meditate. But, instead he gave instructions to meditate. The reading of the texts gives the knowledge to understand what the teaching is about, but meditation gives you the wisdom to experience the truth.
Venerable Sayadaw Pandita in his book, “ In this Very Life” , says if you are preparing for meditation put away all your knowledge, put them in a box and lock it up and push it under the bed. Soto Zen Master Shunryu Suzuki Roshi, in his book “ Zen Mind, Beginners Mind ”, says that you should go to meditate with “a don’t know mind”. A fresh mind uncluttered with accumulated knowledge is more suitable for meditation and will attain Samādhi more easily.
The Buddha had a disciple called Pottila. He was very learned in the teaching of the Dhamma, and had many pupils learning under him. But Venerable Pottila proud of his knowledge of Dhamma, did not meditate. For that reason the Buddha when ever he met Venerable Pottila , called him Tucca Pottila- “useless Pottila”.
When Venerable Pottila realised that the Buddha calls him Tucca, because he has no experience in meditation, he decided to learn to meditate. He walked many miles to a forest monastery where 30 monks, who were all noble Arahats were residing. There he met the Chief Priest and asked him to give him instructions to meditate. The Chief Priest directed him to the next senior monk, and when Venerable Pottila went to him and asked him for instructions for meditation, he sent him to the next, and so on until Venerable Pottila came to the last monk who was a seven year old acolyte, but who had attained the state of an Arahat.
The young monk, was seated on a stone by the side of a pond busy stitching a robe. Venerable Pottila very respectfully went to the young monk and asked him very politely, whether he would give him instructions to meditate.
The young monk wanted to test the older priest, and without even shifting his eyes from the work he was doing asked Venerable Pottila to jump in to the pond. Venerable Pottila, promptly jumped in to the pond dressed as he was. Pleased with Venerable Pottila, the young monk gave him instructions for meditation.
He told Venerable Pottila, that there is an ant hill with six holes into which a monitor lizard had entered . A hunter who came to catch the lizard closed five of the six holes in the ant hill, and left one open, and watched the open hole to catch the lizard when it comes out of it.
He told Venerable Pottila to do like the hunter. Venerable Pottila understood what the young monk meant. When Venerable Pottila was meditating on those instructions, the psychic image of the Buddha appeared to him and said :
Wisdom springs from meditation, without
meditation wisdom wanes. Having known these
two paths of progress and decline, let a person
so conduct oneself that one's wisdom may increase.
(Dhammapada 282)
That is why it is said that knowledge of Dhamma is one, and practice of meditation is another. With all the learning and the heaped up knowledge of Dhamma, Venerable Pottila remained “useless” , until he got instructions from a seven year old young monk and meditated.
There are many different methods of meditation, it is not wrong to follow one method in preference to another, but what is wrong is to follow one method and criticise another. Because it creates doubt, and discourages others who intend to meditate.
Another criticism often heard is about determination to attain concentration (Samādhi). Determination has been mentioned in several places in the teachings. The determination by itself will not take a meditator anywhere, unless he is prepared to meditate diligently, with relentless effort.
The determination certainly has its part to play in achieving success..
The Last Days of the Buddha (Mahā Parinibbāna Sutta)
Last Place of Rest
The Blessed One suggested to Venerable Ananda, that they go to the farther bank of the river Hiraññavati, and go to the Malla’s Sala Grove, in the vicinity of Kusinara. Venerable Ananda having respectfully assented made arrangement to go to the Malla’s Sala Grove. Once there, the Blessed one called Venerable Ananda and said:
I feel very tired Ananda, I would like to rest. Please prepare a place between the twin sala trees for me to lie down with my head to the north.
"So be it, Lord." Said Venerable Ananda, and hastened to prepare a place between the twin sala trees. Having prepared the place he invited the Blessed One to lie down.
Then the Blessed One lay down mindfully on his right side in the lion's posture, placing one foot upon the other.
Though it was not the season for flowers, the twin sāla trees came in to full bloom, and the flowers fell upon the Tathāgata, and the ground around him was strewn with flowers. And celestial mandārava flowers and sandalwood powder fell from the sky upon the body of the Tathāgata, and on the ground around him. The sound of heavenly music was heard played in reverence to the Tathāgata.
Then the Blessed One spoke to the Venerable Ananda, and said: "Ananda, the twin sāla trees are in full bloom, though it is not yet the season for flowers. And the flowers fall upon me, and on the ground around me. And celestial coral flowers and heavenly sandalwood powder fall from the sky upon me and on the ground around me. And we hear the sound of heavenly music, Ananda, these are in worship, and reverence to the Tathāgata.
"Ananda, this is not how the Tathāgata is truly respected, venerated, esteemed, worshipped, and honoured. But, Ananda, who ever bhikkhu or bhikkhuni, layman or lay woman, abides by the Dhamma, lives respectfully towards the Dhamma, follows the Dhamma, it is such a one that respects, venerates, esteems, worships, and honours the Tathāgata. Therefore, you should train yourselves this way Ananda: ‘We shall abide by the Dhamma, live respectfully towards the Dhamma, walk in the way of the Dhamma.”
Handa dāni bhikkhavē āmantayāmi vō: Vayadhammā sankhārā appamādēna sampādētha.
“You should accomplish all that you have to accomplish without allowing mindfulness to lapse!”
These were the last words of the Buddha.
END
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