Sunday, April 24, 2011
MINDFULNESS OF MENTAL AND EMOTIONAL STATES
When you feel happy or unhappy, or when you feel sorry and sad, these emotional states must be observed as they really are -- mentally nothing, 'happy, happy' or 'unhappy, unhappy' or 'sad, sad', and so on. After the emotional state has disappeared, the noting mind naturally returns to the abdominal movement, which should be observed as usual. When your mind goes out and thinks about your work, your family or your relatives, you must leave the abdominal movement alone and observe the wandering thoughts, making a mental note 'thinking, thinking'. You should be careful at this point. When you observe any mental state or emotional state, your noting mind must be energetic, attentive, precise and somewhat quick so that it becomes continuous, uninterrupted and constant. When the noting mind becomes powerful, the thought or idea, or the thinking mind 'stops' by itself. Then the noting mind no longer has the object to note. It naturally returns to the abdominal movement which should be noted us usual.
MINDFULNESS OF THE FOUR ELEMENTS (VIPASSANA)
During the practice, we must observe each and every mental and physical process which is arising at the moment. In the beginning of the practice, we must contemplate on the abdominal movements as instructed by the Most Venerable Mahãsi Sayãdaw. Contemplation of the abdominal movements is in accordance with the MAHÃ SATIPATTHÃNA SUTTA, the DISCOURSE ON THE FOUR FOUNDATIONS OF MINDFULNESS. In that discourse, there is a chapter concerning mindfulness of the four primary material elements. There the Buddha teaches us to be mindful of the four elements when they arise (pathavî-dhatu--earth element, apo-dhatu--water element, tejo-dhatu--fire element and vãyo-dãthu--wind element). Not only these four elements but all mental and physical phenomena must be observed.
We must understand that the earth element is not actually referring to the earth. Instead it refers to the true nature of this element, that is the individual characteristics of hardness and softness. The scriptures say, "Hardness and softness are the individual or specific characteristics of the earth element" -So by thoroughly realising hardness or softness in any part of your body, you gain insight into the true nature or individual characteristics' of the earth element (pathavî-dhatu).
Water element is not actually water either, but the term given to the individual characteristics of the element. Fluidity and cohesion are the specific or individual characteristics of the water element (apo-dhatu). When you realise the nature of fluidity or cohesion in any part of your body, you are realising the water element. Similarly, the element is not real fire, but the specific characteristics of the element. Heat and cold are the specific characteristics of the fire element (tejo-dhatu). Wind element (vãyo-dhatu) likewise is not wind but the term given to the specific characteristics of this element. These are, movement, motion, vibration or support in any part of your body. When you feel, realise or rightly understand movement, motion, vibration or supporting nature in any part of your body, you are realizing the wind element. This then, is what is meant by mindfulness of the four primary material elements.
The Omniscient Buddha said, "Any mental or physical process must be observed as it is". When we sit in any comfortable position and focus our mind on the mental and physical processes, we may not know which object must be observed first. So, to overcome this difficulty, the Most Venerable Mahãsi Sayãdaw instructed his meditators to begin with the abdominal movements. When we breathe in, te abdomen rises, when we breathe out, the abdomen falls. We should focus our mind on the abdominal movement. When the abdomen rises, we should note it as 'rising', and when it falls, as 'falling'. In this way: 'rising, falling, rising, falling'...
Thus we can feel the howard and outward movement of the abdomen. This specific characteristic of vãyo-dhatu must be thoroughly realised by meditators so that they can destroy the false view of a person, a being or a soul. They must observe the inward movement and outward movements of the abdomen or rising and falling movement of the abdomen, making a mental note of 'rising, falling, rising, falling'.
During the contemplation of your abdominal movement, when you hear a sound which is loud enough to be noted, then you should note, 'hearing, hearing, hearing'. At the beginning of the practice, you may not overcome it, so you should note, 'hearing, hearing' as much as possible. When you think it is enough for you to stop, then you should return to the primary object, the abdominal movement. Sometimes the sound may last for a second or two. Then, when the sound has disappeared, your mind will naturally go back to the primary object, 'rising' and 'falling' which you should note as usual.
We must understand that the earth element is not actually referring to the earth. Instead it refers to the true nature of this element, that is the individual characteristics of hardness and softness. The scriptures say, "Hardness and softness are the individual or specific characteristics of the earth element" -So by thoroughly realising hardness or softness in any part of your body, you gain insight into the true nature or individual characteristics' of the earth element (pathavî-dhatu).
Water element is not actually water either, but the term given to the individual characteristics of the element. Fluidity and cohesion are the specific or individual characteristics of the water element (apo-dhatu). When you realise the nature of fluidity or cohesion in any part of your body, you are realising the water element. Similarly, the element is not real fire, but the specific characteristics of the element. Heat and cold are the specific characteristics of the fire element (tejo-dhatu). Wind element (vãyo-dhatu) likewise is not wind but the term given to the specific characteristics of this element. These are, movement, motion, vibration or support in any part of your body. When you feel, realise or rightly understand movement, motion, vibration or supporting nature in any part of your body, you are realizing the wind element. This then, is what is meant by mindfulness of the four primary material elements.
The Omniscient Buddha said, "Any mental or physical process must be observed as it is". When we sit in any comfortable position and focus our mind on the mental and physical processes, we may not know which object must be observed first. So, to overcome this difficulty, the Most Venerable Mahãsi Sayãdaw instructed his meditators to begin with the abdominal movements. When we breathe in, te abdomen rises, when we breathe out, the abdomen falls. We should focus our mind on the abdominal movement. When the abdomen rises, we should note it as 'rising', and when it falls, as 'falling'. In this way: 'rising, falling, rising, falling'...
Thus we can feel the howard and outward movement of the abdomen. This specific characteristic of vãyo-dhatu must be thoroughly realised by meditators so that they can destroy the false view of a person, a being or a soul. They must observe the inward movement and outward movements of the abdomen or rising and falling movement of the abdomen, making a mental note of 'rising, falling, rising, falling'.
During the contemplation of your abdominal movement, when you hear a sound which is loud enough to be noted, then you should note, 'hearing, hearing, hearing'. At the beginning of the practice, you may not overcome it, so you should note, 'hearing, hearing' as much as possible. When you think it is enough for you to stop, then you should return to the primary object, the abdominal movement. Sometimes the sound may last for a second or two. Then, when the sound has disappeared, your mind will naturally go back to the primary object, 'rising' and 'falling' which you should note as usual.
Friday, April 22, 2011
What is VIPASSANA?
Vipassana is a Dhamma term which is a combination of two words. 'Vi' is one word, 'passana' is the other. Here 'vi' refers to the three characteristics of mentality and physicality, i.e. impermanence (anicca), unsatisfactoriness or suffering (dukkha) and no-soul, no-self or non-ego (anattã). 'Passana' means realisation through deep concentration, or right understanding of the three characteristics of mentality (nama) and physicality (rupã). When we practise Vipassana meditation or mindfulness meditation, the purpose is to realise, anicca, dukkha and anattã-- the three characteristics of all phenomena.
By realising these three characteristics of mentality and physicality, we can exterminate all defilements (kilesas) such as lust, greed, desire, craving, hatred, ill-will, jealousy, conceit, sloth and torpor, sorrow and worry, restlessness and remorse. Having destroyed all these defilements, we then attain deliverance or the cessation of suffering. As long as we have any of these kilesas, we are sure to experience many kinds of dukkha (suffering). Defilements are the cause of suffering; when they have been destroyed, all kinds of suffering cease to exist.
By realising these three characteristics of mentality and physicality, we can exterminate all defilements (kilesas) such as lust, greed, desire, craving, hatred, ill-will, jealousy, conceit, sloth and torpor, sorrow and worry, restlessness and remorse. Having destroyed all these defilements, we then attain deliverance or the cessation of suffering. As long as we have any of these kilesas, we are sure to experience many kinds of dukkha (suffering). Defilements are the cause of suffering; when they have been destroyed, all kinds of suffering cease to exist.
Buddhism means buddha's teaching....
Everybody in the world wants peace and happiness. This is the reason why people are seeking the true path which leads them to the cessation of suffering. All kinds of religions in the world arise because of this search. One great religion in the world is Buddhism, which leads people to the cessation of suffering.
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