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.

***
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