To attain enlightenment we must go through seven stages of purification (visuddhi).
1. PURIFICATION OF MORAL CONDUCT
The first is Sila-visuddhi, Purification of Moral conduct. Meditators have to observe at least five precepts, if not eight, so that they can attain purification of sila.
Here we should notice the different betweet the third precept in five and that and eight. The third of the five precepts is abstention from sexual misconduct, whereas the third of the eight precepts is abstention from all kinds of sexual contact. If a meditator does not abstain from sexual contact, his mind will be defiled by the hindrance of sense desire (kãmacchanda-nîvarana). Only when the mind is purified from all hindrances can meditators realise mental and physical processes in their true nature.
Ofcourse it is better if meditators can observe the eight precepts. If they do not, they may have desires for taste, food, visible things, audible things, odours and tangible things - five kinds of sense desire (kãmmaccahanda) in their mind. By observing Eight Precepts, one can purify one's deeds and speech. This is the Purification Of Moral Contact (sila visuddhi). When moral conduct is purified, the mind is to some extent also purified.
When the mind becomes purified, it becomes calm, serene, tranquil and happy and can concentrate on the object of meditation. Then the meditator attains Purification of Mind, i.e. Citta-visuddhi, the second stage of purification.
The Omniscient Buddha lays stress on the purification of Sila or moral conduct because it is a basic requirement for progress in concentration as well as insight. When moral conduct is purified, the mind becomes clear, calm, serene and happy. If a meditator cultivates mindfulness based on purification of moral conduct he can easily concentrate on any object of the mental and physical processes. So Purity Of Moral Conduct is a prerequirement for a meditator to make progress.
2. PURIFICATION OF MIND
The second purification is Purification of Mind (citta-visuddhi). If we want to attain insight knowledges, the mind must be purified from all kinds of hindrances. When the mind is well concentrated on any mental or physical phenomena, it is free from all there hindrances. This is known as Purification of Mind (Citta-Visuddhi).
3. PURIFICATION OF VIEW
The third is Purification of View (Ditthi-visuddhi). When a meditator mind is purified from hindrances, she penetrates into the true nature of mental and physical processes. First of all, she distinguishes between mental process and physical process (nama and rupa) through her own experience. That is known as Nãmarupa-pariccheda-ñaña - knowledge of the difference between mentality and physicality. When the concentration becomes deeper, she realizes the specific characteristics of the mental and physical phenomena which are being observed. Then she does not take any of body-mind process to be a person or a being, a soul, or a self. She has now purified her view, she has attained Purification of View (ditthi-visuddhi).
(see next post)
Wednesday, August 31, 2011
Tuesday, August 30, 2011
ATTA OR SOUL IN BUDDHISM VIEW
The people of Myanmar are mostly Buddhist but some of them believe in the concept of a soul, thought not so strongly as they follow the doctrine of the Buddha. They rightly understand theoretically that is no soul, self or everlasting entity. Yet they believe that when a person dies, the soul comes out of the body and stays near his house or his corpse or his coffin. It is a common belief that if they do not make offerings to the monks (bhikkhus) and share it with the departed ones, the soul must still alive around them.
Based on the concept of a soul, they cling to the idea personality, individuality, a being, a man or a woman - sakyã-ditthi (sakkãya here means mana and rupa, ditthi means wrong view). They have this idea of a person or a being because they do not comprehend the specific and common characteristics of the mind-body processes; they, therefore, take them to be everlasting and permanent.
If you ask yourself, "Will I die tomorrow?" - you dare not answer the question. If I say you are going to die tomorrow, you will get angry with me because you cling to the idea of the permanency of mental and physical processes. You think your mind-body processes are permanent; at least until tomorrow. Yes, that is the idea held on permanency. You hold it because you have not realised the constant appearance and disappearance of the processes of mental and physical phenomena. If you see the constant and instant appearance and disappearance of mental and physical phenomena, you will not believe them to be permanent.
Theoretically you rightly understand that none of the mental and physical processes last even a second according to the doctrine of the Lord Buddha. However, practicaly you hardly believe this because you have not realised their impermanent nature. Only if you have personal experience of the Dhamma, do you judge that these processes are impermanent. Then you can accept, "I may not even live until tomorrow. I may die this very second because every phenomenon, including myself, is arising and passing away from moment to moment and subject to impermanence".
If we say, "Now I am lifting my hand", then you ask of who is lifting the hand. I will say, "I am lifting the hand". Who is that 'I'? A bhikkhu, a man, or a being who is living? If we do not believe in the permanent nature of mind-body processes, we will not take them to be a being. Actually, the dual process of mentality and physicality, which constitutes a so-called person, is subject to change, arising and passing away. We just do not realise it. We take this dual process to be a person, a being, a dog or an animal. This view is called sakkãya-ditthi. Unless we can rightly comprehend mind and body processes in their true nature we are unable to overcome or destroy this false view.
This is why the Buddha teacher us to be mindful of any activity of body and mind, or any mental and physical processes as they really are. Then we can realise the two processes as natural processes of mentality and physicality. This is the first stage of insight in which we rightly understand the specific characteristics of mental and physical phenomena. This insight knowledge partially destroys the concept of soul or self, person or being which is the main cause of defilements (kilesas) such as greed, anger, delusion, conceit and so on. So we can say that this concept of a soul or a self is the seed of all defilements. When we have exterminated the seed no kilesas will arise. We will then have got rid of suffering. This is why the Monicidnt Buddha teacher us as follows:
'sakkãya-ditthi pahãnãya sato bhikkhu paribbaje'.
'In order to eliminate the wrong view of a person, a being, a self or a soul (sakkãya-ditthi and Atta-ditthi) a bhikkhu must strive his best by developing mindfulness'.
When we are able to do away with sakkãya-ditthi, we are sure to deliver from all kinds of suffering. Sakkãya-ditthi is the cause and seed of all kinds of defilements. So we must exert effort to exterminate it through right understanding of mental and physical processes by means of mindfulness meditation.
May all of you practise mindfulness meditation strenuously and attain the deliverance.
Sadhu! Sadhu! Sadhu!
Follow the blog.
http://www.buddhasrealteachings.blogspot.com
Based on the concept of a soul, they cling to the idea personality, individuality, a being, a man or a woman - sakyã-ditthi (sakkãya here means mana and rupa, ditthi means wrong view). They have this idea of a person or a being because they do not comprehend the specific and common characteristics of the mind-body processes; they, therefore, take them to be everlasting and permanent.
If you ask yourself, "Will I die tomorrow?" - you dare not answer the question. If I say you are going to die tomorrow, you will get angry with me because you cling to the idea of the permanency of mental and physical processes. You think your mind-body processes are permanent; at least until tomorrow. Yes, that is the idea held on permanency. You hold it because you have not realised the constant appearance and disappearance of the processes of mental and physical phenomena. If you see the constant and instant appearance and disappearance of mental and physical phenomena, you will not believe them to be permanent.
Theoretically you rightly understand that none of the mental and physical processes last even a second according to the doctrine of the Lord Buddha. However, practicaly you hardly believe this because you have not realised their impermanent nature. Only if you have personal experience of the Dhamma, do you judge that these processes are impermanent. Then you can accept, "I may not even live until tomorrow. I may die this very second because every phenomenon, including myself, is arising and passing away from moment to moment and subject to impermanence".
If we say, "Now I am lifting my hand", then you ask of who is lifting the hand. I will say, "I am lifting the hand". Who is that 'I'? A bhikkhu, a man, or a being who is living? If we do not believe in the permanent nature of mind-body processes, we will not take them to be a being. Actually, the dual process of mentality and physicality, which constitutes a so-called person, is subject to change, arising and passing away. We just do not realise it. We take this dual process to be a person, a being, a dog or an animal. This view is called sakkãya-ditthi. Unless we can rightly comprehend mind and body processes in their true nature we are unable to overcome or destroy this false view.
This is why the Buddha teacher us to be mindful of any activity of body and mind, or any mental and physical processes as they really are. Then we can realise the two processes as natural processes of mentality and physicality. This is the first stage of insight in which we rightly understand the specific characteristics of mental and physical phenomena. This insight knowledge partially destroys the concept of soul or self, person or being which is the main cause of defilements (kilesas) such as greed, anger, delusion, conceit and so on. So we can say that this concept of a soul or a self is the seed of all defilements. When we have exterminated the seed no kilesas will arise. We will then have got rid of suffering. This is why the Monicidnt Buddha teacher us as follows:
'sakkãya-ditthi pahãnãya sato bhikkhu paribbaje'.
'In order to eliminate the wrong view of a person, a being, a self or a soul (sakkãya-ditthi and Atta-ditthi) a bhikkhu must strive his best by developing mindfulness'.
When we are able to do away with sakkãya-ditthi, we are sure to deliver from all kinds of suffering. Sakkãya-ditthi is the cause and seed of all kinds of defilements. So we must exert effort to exterminate it through right understanding of mental and physical processes by means of mindfulness meditation.
May all of you practise mindfulness meditation strenuously and attain the deliverance.
Sadhu! Sadhu! Sadhu!
Follow the blog.
http://www.buddhasrealteachings.blogspot.com
SEVEN BENEFITS OF MEDITATION
* THE FIFTH BENEFIT IS THE CESSATION OF MENTAL SUFFERING
Physical suffering such as pain, stiffness, itchiness, numbness and so on can be overcome by this mindfulness in meditation retreats as well as in daily life. When you have some experience in the meditation practice, you can overcome your mental and physical suffering to a large extent.
If you invest enough effort and time you can exterminate both mental and physical suffering permanently when you have attained Arahantship. But during meditation, you can overcome pain stiffness, numbness, itchiness and all kinds of unpleasant physical sensations by observing them very attentively and closely. Therefore, you need to be afraid of pain, stiffness or numbness because there are your good friends who can help you to attain the cessation of suffering.
If you observe the pain energetically, precisely and closely. It may seem more severe because you know it more and more clearly. When you have comprehended the unpleasantness of this painful sensation, you will not identitfy it with yourself because the sensation is perceived as just a natural process of mental phenomena. You are not attached to the painful sensation as 'I' or 'mine' or 'me', or a 'person' or a 'being'. In this way, you can eradicate the wrong view me a soul, a self, a person, a being, an 'I' or a 'you'.
When the root of all kinds of defilements, i.e. sakyã-ditthi or atta-ditthi has been destroyed you are pure to attain the First Path, Sotãpatti-magga. Then you can proceed with your practice to attain the three higher stages of the Path and Fruition. That is why I say that unpleasant physical sensations such as pain, stiffness and numbness are your 'good friends' who can help you to attain the cessation of suffering. In other words, this numbness or any painful sensation is the key to open the door of Nibbãna. When you feel pain, you are lucky. Pain is the most valuable object of meditation because in attracts the 'nothing mind' to stay with it for a very long time. The 'nothing mind' can concentrate on it deeply and be absorbed in it. When the mind is completely absorbed in the painful sensation you will no longer be aware of your bodily form or yourself. Now you are realising the sabhãva-lakkhana of the pain or the individual characteristic of the painful sensation (dukkha-vedanã). Proceeding with the practice you will be able to realise the common characteristics of impermanence, suffering and no-soul or no-self nature of mental and physical phenomena. This will lead you to the cessation of all kinds of sufferings. So, you are lucky if you have pain.
In Myanmar (Burma), some meditators, having passed the third stage of insight knowledge (sammasana-ñaña), almost had completely overcome all painful sensations and were dissatisfied with their practice because they had no pain to note. So they folded their legs under themselves and pressed them so that they could get pain. They were looking for their 'good friend' who could lead them to the cessation of suffering.
When you feel unhappy, please observe that unhappy, unhappy,. If you feel depressed, that depression must be observed very attentively and perseveringly. When your mindfulness becomes powerful, the unhappiness and depression will cease to exist. So the overcoming of mental suffering is the fifth benefit of mindfulness meditation.
* THE SIXTH BENEFIT IS THE ATTAINMENT OF ENLIGHTENMENT, THE FATH AND FRUITION (magga and phala)
When you devote enough time and effort to your mindfulness meditation, you will attain at least the First Path, Sotãpatti-magga. This is the sixth benefit of Mindfulness meditation.
* THE SEVENTH BENEFIT IS THAT YOU ARE SURE TO ATTAIN NIBBÃNA, DELIVERANCE, EMANCIPATION THROUGH MINDFULNESS MEDITATION
To summarize, the seven kinds of benefits of mindfulness meditation which the Vipassana meditator can gain through personal experience of Dhamma are:
1. Purification from all kinds of defilements.
2. Overcoming sorrow and worry.
3. Overcoming lamentation.
4. Cessation of all kinds of physical suffering.
5. Cessation of all kinds of mental suffering.
6. Attainment of Enlightenment.
7. Attainment of Nibbãna.
The Buddha began the Maha satipatthana suttã with these seven benefits of mindfulness meditation. So you are pure to acquire these seven benefits if you put strenuous effort into your practice.
We are lucky because we believe in the enlightened Buddha who teaches the right way leading to the cessation of suffering. But we should not be complacent. In the Pali texts, there is a simile:
There is a great pond full of clear water with many lotus flowers in it. A traveller's hand are dirty. He knows that if he washes them in the pond, they will be clean. But though he knows it, he does not go to the pond to wash his hands, his hands are still dirty. In this way, he passes the pond and continues his journey.
He knew he could wash the dirt away in the pond, if he want to clean he must have to wash dirt.
Physical suffering such as pain, stiffness, itchiness, numbness and so on can be overcome by this mindfulness in meditation retreats as well as in daily life. When you have some experience in the meditation practice, you can overcome your mental and physical suffering to a large extent.
If you invest enough effort and time you can exterminate both mental and physical suffering permanently when you have attained Arahantship. But during meditation, you can overcome pain stiffness, numbness, itchiness and all kinds of unpleasant physical sensations by observing them very attentively and closely. Therefore, you need to be afraid of pain, stiffness or numbness because there are your good friends who can help you to attain the cessation of suffering.
If you observe the pain energetically, precisely and closely. It may seem more severe because you know it more and more clearly. When you have comprehended the unpleasantness of this painful sensation, you will not identitfy it with yourself because the sensation is perceived as just a natural process of mental phenomena. You are not attached to the painful sensation as 'I' or 'mine' or 'me', or a 'person' or a 'being'. In this way, you can eradicate the wrong view me a soul, a self, a person, a being, an 'I' or a 'you'.
When the root of all kinds of defilements, i.e. sakyã-ditthi or atta-ditthi has been destroyed you are pure to attain the First Path, Sotãpatti-magga. Then you can proceed with your practice to attain the three higher stages of the Path and Fruition. That is why I say that unpleasant physical sensations such as pain, stiffness and numbness are your 'good friends' who can help you to attain the cessation of suffering. In other words, this numbness or any painful sensation is the key to open the door of Nibbãna. When you feel pain, you are lucky. Pain is the most valuable object of meditation because in attracts the 'nothing mind' to stay with it for a very long time. The 'nothing mind' can concentrate on it deeply and be absorbed in it. When the mind is completely absorbed in the painful sensation you will no longer be aware of your bodily form or yourself. Now you are realising the sabhãva-lakkhana of the pain or the individual characteristic of the painful sensation (dukkha-vedanã). Proceeding with the practice you will be able to realise the common characteristics of impermanence, suffering and no-soul or no-self nature of mental and physical phenomena. This will lead you to the cessation of all kinds of sufferings. So, you are lucky if you have pain.
In Myanmar (Burma), some meditators, having passed the third stage of insight knowledge (sammasana-ñaña), almost had completely overcome all painful sensations and were dissatisfied with their practice because they had no pain to note. So they folded their legs under themselves and pressed them so that they could get pain. They were looking for their 'good friend' who could lead them to the cessation of suffering.
When you feel unhappy, please observe that unhappy, unhappy,. If you feel depressed, that depression must be observed very attentively and perseveringly. When your mindfulness becomes powerful, the unhappiness and depression will cease to exist. So the overcoming of mental suffering is the fifth benefit of mindfulness meditation.
* THE SIXTH BENEFIT IS THE ATTAINMENT OF ENLIGHTENMENT, THE FATH AND FRUITION (magga and phala)
When you devote enough time and effort to your mindfulness meditation, you will attain at least the First Path, Sotãpatti-magga. This is the sixth benefit of Mindfulness meditation.
* THE SEVENTH BENEFIT IS THAT YOU ARE SURE TO ATTAIN NIBBÃNA, DELIVERANCE, EMANCIPATION THROUGH MINDFULNESS MEDITATION
To summarize, the seven kinds of benefits of mindfulness meditation which the Vipassana meditator can gain through personal experience of Dhamma are:
1. Purification from all kinds of defilements.
2. Overcoming sorrow and worry.
3. Overcoming lamentation.
4. Cessation of all kinds of physical suffering.
5. Cessation of all kinds of mental suffering.
6. Attainment of Enlightenment.
7. Attainment of Nibbãna.
The Buddha began the Maha satipatthana suttã with these seven benefits of mindfulness meditation. So you are pure to acquire these seven benefits if you put strenuous effort into your practice.
We are lucky because we believe in the enlightened Buddha who teaches the right way leading to the cessation of suffering. But we should not be complacent. In the Pali texts, there is a simile:
There is a great pond full of clear water with many lotus flowers in it. A traveller's hand are dirty. He knows that if he washes them in the pond, they will be clean. But though he knows it, he does not go to the pond to wash his hands, his hands are still dirty. In this way, he passes the pond and continues his journey.
He knew he could wash the dirt away in the pond, if he want to clean he must have to wash dirt.
Monday, August 29, 2011
SEVEN BENEFITS OF MEDITATION
In the introductory passage of that suttã, the Buddha explained the seven benefits which a meditator can gain through his own experience of Dhamma.
* THE FIRST BENEFIT OF PURIFICATION
When a person practises mindfulness, he can purify his being all defilements. The Pali word 'kilesa' may be familiar to you. The word kilesa is translated as defilements by Buddhist scholars. The kilesa as of ten main kinds:
1. Lobha
2. Dosa
3. Moha
4. Mana
5. Ditthi
6. Vicikicchã
7. Thina-middha
8. Uddhacca-kukkucca
9. Ahirika
10. Anottappa
1. Lobha means not only greed but also desire, lust, craving, attachment and Love. When one of these mental states arises in us, our mind gets defiled. So these are known as defilements.
2. Dosa is hatred, anger, ill-will or aversion.
3. Moha is delusion or ignorance.
4. Ditthi is wrong view or false view.
5. Mana is conceit.
6. Vicikicchã is sceptical doubt.
7. Thina-middha is sloth and torpor. Sleepiness also comes under sloth and torpor. Sloth and torpor are 'old friends' of meditators and also those who listen to the Dhamma.
8. Uddhacca-kukkucca means restlessness and remorse.
9. Ahirika means moral shame-lessness. One who is not ashamed to do evil deeds is speech, thought and action.
10. Anottappa means moral fearless-ness - that is one is not afraid of the consequence of evil action one may do in deed, speech and thought. This moral fearlessness is one of the defilements.
These are the ten kinds of defilements which must be abandoned or removed from our minds by means of Vipassana Meditation. The Buddha says:
If one practises mindfulness meditation,
one can be purified from all defilements.
That means, he can attain Arahantship when he is completely purified from all kinds of defilements. This is the first benefit.
* THE SECOND BENEFIT OF MINDFULNESS IS THE OVERCOMING OF SORROW AND WORRY
You will not feel sorry about the death of your relatives, or about the loss of your wealth. You will not be sorry about anything if you practise this mindfulness meditation. Although you have not attained any Path and Fruition knowledge (magga and phala), you can overcome sorrow and worry to some extent. When sorrow or worry arises, you will be mindful of it as it is. When mindfulness becomes powerful, sorrow and worry will stop and disappear. When you have completely developed mindfulness meditation, you are sure to attain Arahantship, and hence be free from sorry and worry permanently. In this way, sorrow and worry can be overcome by mindfulness meditation.
* THE THIRD BENEFIT IS THAT OF OVERCOMING LAMENTATION
Although your parents, children or relatives die, you will not have any lamentation for them because you have fully realised that mental and physical processes constitute the so-called child or the so-called parents. In this way, lamentation can be overcome by mindfulness meditation. He get know the four noble truth:
1. Dukkha-saccã (the truth of suffering)
2. Samudaya-saccã (the truth of the cause of suffering)
3. Nirodha-saccã (the truth of cessation of suffering)
4. Magga-saccã (the truth of the way leading to the cessation of suffering)
The Four Noble Truth includes advice on how to be mindful of whatever arises in our mind and body as it really is. As the people die during the time of the Buddha, people nowaday can overcome sorrow and worry. This is done by practising mindfulness meditation and attaining some higher stages of insight. You are also included in those who can overcome sorrow and worry by means of mindfulness meditation.
* THE FOURTH BENEFIT IS THE CESSATION OF PHYSICAL SUFFERING
* THE FIFTH BENEFIT IS THE CESSATION OF MENTAL SUFFERING
Physical suffering such as pain, stiffness, itchiness, numbness and so on can be overcome by this mindfulness in meditation retreats as wel as in daily life. When you have some experience in the meditation practice, you can overcome your mental and physical practice, you can overcome your mental and physical suffering to a large extent.
If you invest enough effort and time you can exterminate both mental and physical suffering permanently when you have attained Arahantship. But during meditation, you can overcome pain, stiffness, numbness, itchiners and all kinds of unpleasant physical sensations by observing them very attentively and closely. Therefor, you need not be afraid of pain, stiffness or numbness because these are your good friends who can help you to attain the cessation of suffering.
* THE FIRST BENEFIT OF PURIFICATION
When a person practises mindfulness, he can purify his being all defilements. The Pali word 'kilesa' may be familiar to you. The word kilesa is translated as defilements by Buddhist scholars. The kilesa as of ten main kinds:
1. Lobha
2. Dosa
3. Moha
4. Mana
5. Ditthi
6. Vicikicchã
7. Thina-middha
8. Uddhacca-kukkucca
9. Ahirika
10. Anottappa
1. Lobha means not only greed but also desire, lust, craving, attachment and Love. When one of these mental states arises in us, our mind gets defiled. So these are known as defilements.
2. Dosa is hatred, anger, ill-will or aversion.
3. Moha is delusion or ignorance.
4. Ditthi is wrong view or false view.
5. Mana is conceit.
6. Vicikicchã is sceptical doubt.
7. Thina-middha is sloth and torpor. Sleepiness also comes under sloth and torpor. Sloth and torpor are 'old friends' of meditators and also those who listen to the Dhamma.
8. Uddhacca-kukkucca means restlessness and remorse.
9. Ahirika means moral shame-lessness. One who is not ashamed to do evil deeds is speech, thought and action.
10. Anottappa means moral fearless-ness - that is one is not afraid of the consequence of evil action one may do in deed, speech and thought. This moral fearlessness is one of the defilements.
These are the ten kinds of defilements which must be abandoned or removed from our minds by means of Vipassana Meditation. The Buddha says:
If one practises mindfulness meditation,
one can be purified from all defilements.
That means, he can attain Arahantship when he is completely purified from all kinds of defilements. This is the first benefit.
* THE SECOND BENEFIT OF MINDFULNESS IS THE OVERCOMING OF SORROW AND WORRY
You will not feel sorry about the death of your relatives, or about the loss of your wealth. You will not be sorry about anything if you practise this mindfulness meditation. Although you have not attained any Path and Fruition knowledge (magga and phala), you can overcome sorrow and worry to some extent. When sorrow or worry arises, you will be mindful of it as it is. When mindfulness becomes powerful, sorrow and worry will stop and disappear. When you have completely developed mindfulness meditation, you are sure to attain Arahantship, and hence be free from sorry and worry permanently. In this way, sorrow and worry can be overcome by mindfulness meditation.
* THE THIRD BENEFIT IS THAT OF OVERCOMING LAMENTATION
Although your parents, children or relatives die, you will not have any lamentation for them because you have fully realised that mental and physical processes constitute the so-called child or the so-called parents. In this way, lamentation can be overcome by mindfulness meditation. He get know the four noble truth:
1. Dukkha-saccã (the truth of suffering)
2. Samudaya-saccã (the truth of the cause of suffering)
3. Nirodha-saccã (the truth of cessation of suffering)
4. Magga-saccã (the truth of the way leading to the cessation of suffering)
The Four Noble Truth includes advice on how to be mindful of whatever arises in our mind and body as it really is. As the people die during the time of the Buddha, people nowaday can overcome sorrow and worry. This is done by practising mindfulness meditation and attaining some higher stages of insight. You are also included in those who can overcome sorrow and worry by means of mindfulness meditation.
* THE FOURTH BENEFIT IS THE CESSATION OF PHYSICAL SUFFERING
* THE FIFTH BENEFIT IS THE CESSATION OF MENTAL SUFFERING
Physical suffering such as pain, stiffness, itchiness, numbness and so on can be overcome by this mindfulness in meditation retreats as wel as in daily life. When you have some experience in the meditation practice, you can overcome your mental and physical practice, you can overcome your mental and physical suffering to a large extent.
If you invest enough effort and time you can exterminate both mental and physical suffering permanently when you have attained Arahantship. But during meditation, you can overcome pain, stiffness, numbness, itchiners and all kinds of unpleasant physical sensations by observing them very attentively and closely. Therefor, you need not be afraid of pain, stiffness or numbness because these are your good friends who can help you to attain the cessation of suffering.
Sunday, August 28, 2011
THE ETHICAL ASPECT OF BUDDHISM
The MANGALA SUTTÃ (Suttã-nipata, verses 258-269) with 38 kinds of blessings. In the suttãs are many ethics to follow which enable us to live happily and peacefully such as:
* You should live in a suitable place where you can be prosperous in every aspect, having done meritorious deeds in the past.
* You should do meritorious deeds as much as possible at present too.
* You must watch your deeds, speech and mind properly.
This means, we should keep our deeds, speech and thoughts free from defilements. In this way, there are many aspects of ethics to follow so that we can live happily and peacefully.
Lets see again on AMBALATTHIKÃ RAHULOVÃDA SUTTÃ (Majjhima Nikaya, suttã no. 61) which may be familiar to you. In that suttã, the Buddha encouraged Rãhula, who was a seven year old sãmanera, to live properly, happily and peacefully. The Buddha taught Rãhula to be mindful and reflect upon whatever he intended to do.
Rãhula, when you wish to do an action with the body, you should reflect upon that bodily action thus:
'Would this action that I wish to do with the body leaf to my own affliction, or to the affliction of others, or to the affliction of both? Is it and unwholesome bodily action with painful consequences, with painful results?'
When you reflect, if you know: This action that you wish to do with the body would lead to your own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful consequencers, with painful results, the you definitely should not do such an action with the body.
When you reflect, if you know that this action that you wish to do with the body would not lead to your own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant consequences, with pleasant results, then you may do such an action with the body. In this way, the Buddha instructed Rãhula to reflect upon what is being done and what has been done. The Buddha taught him the same method concerning actions by speech and mind.
So these ethics too are the best way for living happily and peacefully in our own daily life. There are innumerable aspects of ethics conducive to happy and peaceful life. To understand and follow them will ensure we live happily and peacefully even though we are not yet able to be rid of all our suffering.
MORAL ASPECT OF BUDDHISM
Though these ethics are very conducive to a happy and peaceful life, we should not be content merely with the second aspect of Buddhism. We should proceed to higher aspects of Buddhism, the third aspect- the moral aspect. In this aspect, you must observe precepts, either five, eight or ten. The ten precepts are for notices (sãmaneras) while the 277 rules are for monks (bhikkhus). In daily life, as a laity we must observe at least the five precepts. When we can observe the five precepts perfectly, our morality is purified. When moral conduct is purified, a meditator can easily practise meditation, either Samatha or Vipassana meditation. Based on the purification of moral conduct, a meditator can easily concentrate on the object of meditation gaining deep concentration, whereby the mind becomes clear, serene and happy.
PRACTICAL ASPECT
Next, we have the fourth aspect, i.e. the practical aspect of Buddhism. We must practise meditation so that we can deliver ourselves from defilements and, as a result, attain the cessation of all kinds of suffering. Here, we practise two kinds of Meditation which make up the practical aspect of Buddhism. One which enables us to attain deep concentration. The other will enable us to attain the cessation of suffering through the realisation of mentality and physicality in their true nature.
The Buddha stressed the second type of meditation - Vipassana meditation. When we practise Vipassana meditation as discussed earlier, we follow the MAHA SATIPATTHANA SUTTÃ, the discourse on the Four Foundation of Mindfulness. When we apply mindfulness to all our mind-body processes, we are sure to attain the cessation of suffering. The Buddha described these four Foundations of Mindfulness when he gave his discourse on the MAHA SATIPATTHANA SUTTÃ in Kuru province.
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* You should live in a suitable place where you can be prosperous in every aspect, having done meritorious deeds in the past.
* You should do meritorious deeds as much as possible at present too.
* You must watch your deeds, speech and mind properly.
This means, we should keep our deeds, speech and thoughts free from defilements. In this way, there are many aspects of ethics to follow so that we can live happily and peacefully.
Lets see again on AMBALATTHIKÃ RAHULOVÃDA SUTTÃ (Majjhima Nikaya, suttã no. 61) which may be familiar to you. In that suttã, the Buddha encouraged Rãhula, who was a seven year old sãmanera, to live properly, happily and peacefully. The Buddha taught Rãhula to be mindful and reflect upon whatever he intended to do.
Rãhula, when you wish to do an action with the body, you should reflect upon that bodily action thus:
'Would this action that I wish to do with the body leaf to my own affliction, or to the affliction of others, or to the affliction of both? Is it and unwholesome bodily action with painful consequences, with painful results?'
When you reflect, if you know: This action that you wish to do with the body would lead to your own affliction, or to the affliction of others, or to the affliction of both; it is an unwholesome bodily action with painful consequencers, with painful results, the you definitely should not do such an action with the body.
When you reflect, if you know that this action that you wish to do with the body would not lead to your own affliction, or to the affliction of others, or to the affliction of both; it is a wholesome bodily action with pleasant consequences, with pleasant results, then you may do such an action with the body. In this way, the Buddha instructed Rãhula to reflect upon what is being done and what has been done. The Buddha taught him the same method concerning actions by speech and mind.
So these ethics too are the best way for living happily and peacefully in our own daily life. There are innumerable aspects of ethics conducive to happy and peaceful life. To understand and follow them will ensure we live happily and peacefully even though we are not yet able to be rid of all our suffering.
MORAL ASPECT OF BUDDHISM
Though these ethics are very conducive to a happy and peaceful life, we should not be content merely with the second aspect of Buddhism. We should proceed to higher aspects of Buddhism, the third aspect- the moral aspect. In this aspect, you must observe precepts, either five, eight or ten. The ten precepts are for notices (sãmaneras) while the 277 rules are for monks (bhikkhus). In daily life, as a laity we must observe at least the five precepts. When we can observe the five precepts perfectly, our morality is purified. When moral conduct is purified, a meditator can easily practise meditation, either Samatha or Vipassana meditation. Based on the purification of moral conduct, a meditator can easily concentrate on the object of meditation gaining deep concentration, whereby the mind becomes clear, serene and happy.
PRACTICAL ASPECT
Next, we have the fourth aspect, i.e. the practical aspect of Buddhism. We must practise meditation so that we can deliver ourselves from defilements and, as a result, attain the cessation of all kinds of suffering. Here, we practise two kinds of Meditation which make up the practical aspect of Buddhism. One which enables us to attain deep concentration. The other will enable us to attain the cessation of suffering through the realisation of mentality and physicality in their true nature.
The Buddha stressed the second type of meditation - Vipassana meditation. When we practise Vipassana meditation as discussed earlier, we follow the MAHA SATIPATTHANA SUTTÃ, the discourse on the Four Foundation of Mindfulness. When we apply mindfulness to all our mind-body processes, we are sure to attain the cessation of suffering. The Buddha described these four Foundations of Mindfulness when he gave his discourse on the MAHA SATIPATTHANA SUTTÃ in Kuru province.
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Wednesday, August 3, 2011
The Arahant Path
A Buddha's Arahant Path is always associated with omniscient knowledges (sabbaññuta ñaña), but the Arahant Path of disciples is not. The Arahant Path of disciples comprises the enlightenment (bodhi) of the three types of disciples:
1) Chief Disciple Enlightenment..... (aggasãvaka bodhi)
2) Great Disciple Enlightenment..... (mahãsavaka bodhi)
3) Ordinary Disciple Enlightenment..... (pakatisãvaka bodhi)
The Arahant Path of disciples is sometimes associated with the Four Analytical Knowledges (patisambhidã ñaña); sometimes with the six direct knowledges (abhiññã); sometimes with the three direct knowledges (tevijja); or is sometimes a sure Arahant Path: either both ways liberated (ubatobhaga vimutta), or Wisdom liberated (pannã vimutta). But it is never associated with omniscient knowledge (sabbaññuta ñaña). Thus, for example, the Venerables sariputta's and Mahãmoggallana's Arahant paths were not associated with omniscient knowledge. A Buddha's Arahant Path, on the other hand, is not only associated with Omniscient Knowledge, but also all the other knowledges, as well as all special qualities of a Buddha.
Another thing is that Buddha's have, because of their matured paramis, attained the path, Fruition, and omniscient knowledges by themselves, without a teacher. But a disciple can only attain the Path and fruition knowledges by listening to Dhamma related to the Four Noble truths from a buddha, or a Buddha's disciple. They cannot practise by themselves, without a teacher..
1) Chief Disciple Enlightenment..... (aggasãvaka bodhi)
2) Great Disciple Enlightenment..... (mahãsavaka bodhi)
3) Ordinary Disciple Enlightenment..... (pakatisãvaka bodhi)
The Arahant Path of disciples is sometimes associated with the Four Analytical Knowledges (patisambhidã ñaña); sometimes with the six direct knowledges (abhiññã); sometimes with the three direct knowledges (tevijja); or is sometimes a sure Arahant Path: either both ways liberated (ubatobhaga vimutta), or Wisdom liberated (pannã vimutta). But it is never associated with omniscient knowledge (sabbaññuta ñaña). Thus, for example, the Venerables sariputta's and Mahãmoggallana's Arahant paths were not associated with omniscient knowledge. A Buddha's Arahant Path, on the other hand, is not only associated with Omniscient Knowledge, but also all the other knowledges, as well as all special qualities of a Buddha.
Another thing is that Buddha's have, because of their matured paramis, attained the path, Fruition, and omniscient knowledges by themselves, without a teacher. But a disciple can only attain the Path and fruition knowledges by listening to Dhamma related to the Four Noble truths from a buddha, or a Buddha's disciple. They cannot practise by themselves, without a teacher..
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