Buddha Dhamma

The Dhamma of the Lord Buddha was revealed correctly and properly. It was neither hidden nor obscured but was clearly presented on every leve according to the Truth. For example, it states that virtue and wrongdoing, heaven and hell, Nibbãna, all really do exist. It continues unequivocally to maintain that the defilements are also things present and extant. These truths can't be denied. Yet why do such things pose a problem for us?

The Dhamma was openly and forthrightly presented. There was nothing esoteric and mysterious about it, for it was expounded entirely in accordance with truth - the reality that's present now. It was offered from every aspect and level of truth, and yet we still can't understand it. It's as if the Lord Buddha is saying to the blind and the deaf, "Look here! Look at this!" Apparently we must be like those blind people who can only grope around but can't actually see. Even though we know that the Lord has already explained all about it, we still always seem to bump into suffering. We've been told that suffering isn't something to welcome and yet we are constantly caught up by it. This is because our motives - the causes we put into effect - become aimed entirely at amassing the fire of suffering to heap on ourselves.

One quality of Dhamma that the lord has pointed out is that is visible here and now - sanditthiko. Happiness and suffering can both be seen and experienced within ourselves. Death is one example of this. The other qualities of ehipassiko and opanayiko are also very important principles.

Ehipassiko means 'calling one to come and see' the genuine Dhamma. This though does not mean that we should go out calling other people to come and see it. 'Ehi' refers to teaching the one listening to Dhamma and practising it, so turn your heart to look inwards to where the truth is found.

Using more worldly terms, we can say that the truth is constantly proclaiming itself, constantly inviting and challenging - because of its candour and honesty it challenges us to, "Look here!". This 'ehi!' invites you to look, rather than getting other people to come and see. How can others see, when they neither know the truth nor where to look for it. The truth is in themselves but if they don't search for it there then they are certainly not going to find the the truth inside us.

Ehipassiko - the Lord taught us to look at the truth, the truth about ourselves that is right here. Opanayiko means to 'bring within'. Whatever we see or hear or touch needs leading inside so that we can make good use of it. Anything coming into contact through the eyes, ears, nose, tongue and body, or appearing in the heart, must always be opanayiko - brought howard. Whether it is concerned with goodness or wickedness, happiness or suffering, the internal or external, past or future, it must all - opanayiko - incline towards the heart. For this is the principle source of all internal affairs.

The heart is pre-eminent and nothing surpasses it in importance. The issue of the heart is therefore pressing and critical: "All dhammas originate from the heart". This statement alone is enough to shake up the entire physical world. One's slightest movement must originate in the mind, and in fact, all dhammap must knot to the heart as being foremost.

Only the heart is able to know about all the various things. What are there various kinds of dhamma? There are wholesome dhammas and unwholesome dhammas, and these are only found in the heart. Wholesome dhammas come from the resourcefulness and cleverness of the heart, which enables it to respond quickly and appropriately to the ongoing situation. In fact, the various issues and consequences of these ongoing events spring from our own heart. When unwholesome dhamma arises in the heart. When unwholesome dhamma arises in the heart, bring up the investigative wisdom of wholesome dhamma to examine and rectify our foolishness - which is that unwholesome dhamma - so that it can be disposed of.

Opanayiko is the inclining, drawing inward of any experience. Whether it be one of foolishness or cleverness, happiness or suffering, coming from anyone whatsoever, it all needs to be brought inside and made a lesson for the heart.

Ehipassiko is the viewing of the point source, the wellspring of all issues. And that is the heart, which is involved in never-ending activity, outperforming commonplace machinery that starts and stops according to its fixed schedule. The heart is never shut down but goes on and on until the last day of life.

It makes no difference how much we grumble and complain about suffering involved in this state of affairs. Only by correcting it at its root cause and the resultant suffering will diminish - in proportion to the proficiency of our circumspection and wise judgement. The lord Buddha never pointed away from these principles for that would be like teaching one to catch hole of distant shadows.


"May all beings be well and happy"

Sadhu..! Sadhu..! Sadhu..!

REALIZATION OF NIBBÃNA IS THE HIGHEST BLESSING

Everything in this physical world is breaking and dissolving. Some sooner, others later, but surely our aggregates can't last for aeons and aeons, for they too fall under the same law and limit. So let's investigate to see our aggregates according to truth, before they break up. This is encompassing, all-around wisdom, ready clearly to see painful feeling coming on the scene.

All right then. Today we climb into the (boxing) ring. That's it. Today, we are going into the ring to see the realize the truth in accordance with Dhamma. We're certainly not going in there to fall down or collapse. When painful-feeling arises, that's pain's business, but the investigation of it belongs to mindfulness and wisdom. We are searching for the truth so how can we be knocked down. We don't do it for our downfall, but for victory and for penetrative insight. For the all-embracing realization of truth - of every aspect of truth within our heart. Victory will bring us freedom, and it's this that is 'the highest blessing'.


THE LORD SAID THAT:

"Nibbãnasacchikiriyã ca etam mangalamuttamam."

>>>> The realization of Nibbãna is the highest blessing.

So you can see that this is the way to go. Nibbãna is concealed because the heart is covered and obscured by defilements, craving and ignorance. This has to be cleared and put right by investigation and analysis to gain insight into the truth. It is the way to uncover and reveal all the things that have been hiden. It's called the way of realizing Nibbãna and seeing it clearly within the heart - here is the highest blessing. What can be any higher than this?


FROM HERE ON IT IS:

"Phutthassa lokadhammehi cittam yassa na kampati,
Asokam virajam khemam etam mangalamuttamam"

>>>> Whatever comes into contact, this heart is no longer shaken or upset.
Nothing can reach it or affect it.

This is the secure and blissfull heart - "khemam" - and it is the highest blessing. These two blessings that I've mentioned are found in the heart, and nowhere else. It is the heart that is the blessing, yet it can also become a bane.

Right at this moment, we are turning the malediction that has infiltrated our hearts into the benediction nibbãna sacchikiriyã. So then, let's open and clear all of this:

"tapo ca brahmacariyañca ariya saccã na dassanam"

here, tapo means the burning up of defilements. They sear the heart with their own heart so we must turn on them the dhamma-torch, which is mindfulness and wisdom. It's putting the heat on the defilements and burning them out.
Ariya saccã and dassanam are the realization of the Four Noble Truths: suffering is now fully understood by the heart; its cause is completely relinquished; the path is fully developed to its ultimate level of greater-mindfulness and wisdom. All that's left to say is, the cessation of suffering is now fully manifest.

This is what is meant by seeing the Truth of Dhamma, and the one who truly knows this is the one who reveals Nibbãna. This one is the heart that is no longer shaken and upset by all the worldly dhammas.

So then, shouldn't we try to reach the essential, the heart of the matter? As far as the aggregates and body go, well, we already have gone into that. It's the heart that really counts.

If anything should break up and come apart, well let it. That's the way the world goes along and it's been like that form time immemorial. We have followed that way for so long, dying and being born again and again... Continuing along the old high way.

This so-called 'highway' is really the common course of things, the way the world gets along. No one can block this path and all must follow it. Yet surely by now you are starting to have an inkling of the truth. What else can I say... I can't present anything more. Please take this up and examine it with care. Don't be careless and complacent.

Endeavouring for the realization of Nibbãna is the highest blessing

and one day it must definitely belong to the followers of the Lord Buddha, to those who determinedly strive on.


"MAY ALL BEINGS BE WELL AND HAPPY"

Sadhu..! Sadhu..! Sadhu..!

~BUDDHA'S REAL TEACHINGS
http://www.buddhasrealteachings.blogspot.com, but surely our aggregates can't last for aeons and aeons, for they too fall under the same law and limit. So let's investigate to see our aggregates according to truth, before they break up. This is encompassing, all-around wisdom, ready clearly to see painful feeling coming on the scene.

All right then. Today we climb into the (boxing) ring. That's it. Today, we are going into the ring to see the realize the truth in accordance with Dhamma. We're certainly not going in there to fall down or collapse. When painful-feeling arises, that's pain's business, but the investigation of it belongs to mindfulness and wisdom. We are searching for the truth so how can we be knocked down. We don't do it for our downfall, but for victory and for penetrative insight. For the all-embracing realization of truth - of every aspect of truth within our heart. Victory will bring us freedom, and it's this that is 'the highest blessing'.


THE LORD SAID THAT:

"Nibbãnasacchikiriyã ca etam mangalamuttamam."

>>>> The realization of Nibbãna is the highest blessing.

So you can see that this is the way to go. Nibbãna is concealed because the heart is covered and obscured by defilements, craving and ignorance. This has to be cleared and put right by investigation and analysis to gain insight into the truth. It is the way to uncover and reveal all the things that have been hiden. It's called the way of realizing Nibbãna and seeing it clearly within the heart - here is the highest blessing. What can be any higher than this?


FROM HERE ON IT IS:

"Phutthassa lokadhammehi cittam yassa na kampati,
Asokam virajam khemam etam mangalamuttamam"

>>>> Whatever comes into contact, this heart is no longer shaken or upset.
Nothing can reach it or affect it.

This is the secure and blissfull heart - "khemam" - and it is the highest blessing. These two blessings that I've mentioned are found in the heart, and nowhere else. It is the heart that is the blessing, yet it can also become a bane.

Right at this moment, we are turning the malediction that has infiltrated our hearts into the benediction nibbãna sacchikiriyã. So then, let's open and clear all of this:

"tapo ca brahmacariyañca ariya saccã na dassanam"

here, tapo means the burning up of defilements. They sear the heart with their own heart so we must turn on them the dhamma-torch, which is mindfulness and wisdom. It's putting the heat on the defilements and burning them out.
Ariya saccã and dassanam are the realization of the Four Noble Truths: suffering is now fully understood by the heart; its cause is completely relinquished; the path is fully developed to its ultimate level of greater-mindfulness and wisdom. All that's left to say is, the cessation of suffering is now fully manifest.

This is what is meant by seeing the Truth of Dhamma, and the one who truly knows this is the one who reveals Nibbãna. This one is the heart that is no longer shaken and upset by all the worldly dhammas.

So then, shouldn't we try to reach the essential, the heart of the matter? As far as the aggregates and body go, well, we already have gone into that. It's the heart that really counts.

If anything should break up and come apart, well let it. That's the way the world goes along and it's been like that form time immemorial. We have followed that way for so long, dying and being born again and again... Continuing along the old high way.

This so-called 'highway' is really the common course of things, the way the world gets along. No one can block this path and all must follow it. Yet surely by now you are starting to have an inkling of the truth. What else can I say... I can't present anything more. Please take this up and examine it with care. Don't be careless and complacent.

Endeavouring for the realization of Nibbãna is the highest blessing

and one day it must definitely belong to the followers of the Lord Buddha, to those who determinedly strive on.


"MAY ALL BEINGS BE WELL AND HAPPY"

Sadhu..! Sadhu..! Sadhu..!

~BUDDHA'S REAL TEACHINGS
http://www.buddhasrealteachings.blogspot.com

MEANINGS OF MANO, VIÑÑÃNA, AND CITTA

When the Citta is deep in concentration so that it reaches the state of one-pointedness (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.

As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.


MANO, VIÑÑÃNA, CITTA

Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.

Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.

Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.

Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.

For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.s (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.

As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.


MANO, VIÑÑÃNA, CITTA

Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.

Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.

Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.

Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.

For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.

VIPASSANÃ MEDITATION (2)

If he does not observe these experiences mindfully, he will like them and may desire more of them. He may become very satisfied with his practice and he may think this is Nibbãna (the cessation of all kinds of suffering) because this is the best experience he has ever had.

All this happens because he does not observe his pleasant experiences, and so is attached to them. This attachment arises depending on the pleasant feeling or sensation about good experience.

If a meditator enjoys this pleasant feeling about his good experience without being mindful of it, he is sure to become attached to it. So, he should observe and be aware and mindful of whatever experience he has encountered at this stage. He must not analyse it or think about it, but must be aware of the experience as it really occurre. He must do do so in order to realise that this experience of the mental process or mental state is subject to impermanence. Whenever he notes, he finds that the experience is not everlasting.

When the 'nothing mind' becomes constant, sustained and powerful, it penetrates into the nature of his experience, i.e. the mental state. The mind begins to realise that the experience has disappeared. Whenever it arises, the mind notes it, and again it disappears. He then concludes that this pleasant feeling together with his experience is impermanent (anicca), because he has comprehended the nature of impermanence through his personal experience of the Dhamma.

Here, Dhamma means mental as well as physical processes. Because he has realised that the pleasant sensation together with the good experience is impermanent, he will not to be attached to it. Attachment will not arise when the meditator rightly understands the true nature of good mental states or a good experience.


CHAIN OF CAUSE AND EFFECT

When attachment does not arise, grasping or upãdãna will not arise. When grasping does not arise, there will not be any wholesome or unwholesome actions, verbal, physical or mental. The action that is caused by grasping is known as kãmmã-bhãva. This may be wholesome or unwholesome. Wholesome bodily action is kusala kãyã-kãmmã. Unwholesome bodily action is akusala kãyã-kãmmã. Wholesome verbal action is kusala vaci-kãmmã. UnWholesome verbal action is akusala vaci-kãmmã. Wholesome mental action is kusala mano-kãmmã. Unwholesome mental action is akusala mano-kãmmã. These actions or kãmmã arise through the grasping which is the result of attachment to any pleasant or unpleasant feeling or sensation (vedanã paccaya tanhã).

When any bodily, verbal or mental action is carried out, it becomes a cause. This cause has its result which may occur in this life, or future lives. So in this way, a being is reborn again as a result of his wholesome or unwholesome actions. There actions are caused by the grasping which has attachment as its root. Attachment, in turn, is conditioned through feeling or sensation, vedanã. In this way, a being will be reborn in the next existence to experience a variety of suffering because he does not observe his pleasant feelings as past of his experience.

Therefore, if a meditator thinks that feelings should not be observed, he will be carried away along the Chain of Dependent Origination (paticcasamuppada). He will be reborn in the next existence and suffer from a variety of dukkha. That is why the Buddha teaches us to be mindful of any kind of feeling or sensation whether pleasant, unpleasant or neutral.


MINDFULNESS OF FEELING

Mindfulness of sensation or contemplation of sensation is known as Vedanãnupassana Satipatthana. Usually at the beginning of the practice, the meditator feels the unpleasant physical sensations as well as mental sensations. Here we need to explain again the two kinds of sensation:

i. Kãyikã vedanã - physical sensation
ii. Cetasikã vedanã - mental sensation

If the feeling or sensation arises depending on physical processes, it is known as kãyikã vedanã. We may translate it as physical feeling or sensation, or bodily feeling on mental processes, it is called cetasikã vedanã. We may render it as mental feeling or mental sensation. Actually, every feeling, every sensation is a mental process, not a physical process. However, sometimes feeling or sensation arises depending on the physical process of discomfort. When a meditator feels discomfort in his body, then unpleasant sensation arises. That unpleasant sensation is called kãyikã vedanã; because it arises depending on physical processes.

In the beginning me the practice, a meditator generally experiences mostly unpleasant mental and physical sensations. But whatever sensation he may experience, he must observe it very attentively, energetically and precisely so that he can realise the true nature of that feeling or sensation. The specific and the general characteristics of the feeling must be thoroughly realised so that he will not be attached to it or repulsed by it. This is Vedanãnupassana Satipatthana mindfulness of feelings....

VIPASSANÃ MEDITATION (1)

Buddha's real teaching is, the teaching of the path to get release from all kind of suffering,
If anyone want to attain nibbãna they must have to practice Vipassana, Vipassana is a Dhamma term which is a combination of two word. '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 (nãma) and physicality (rupa). When we practise Vipassanã 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 defilement (kilesas) such as lust, greed, desire, craving, hatred, ill-will, jealousy, conceit, sloth and torpor, sorrow, and worry, restlessness and remorse. Having destroyed all there defilements, we then attain deliverance or the cessation of suffering. As long as we have any 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.


THE FOUR FOUNDATIONS OF MINDFULNESS

When the Buddha had explained the seventh benefits of mindfulness, he continued to explain the Four Foundations of Mindfulness.

1. Kãyãnupassanã Satipatthana
2. Vedanãnupassana Satipatthana
3. Cittãnupassanã Satipatthana
4. Dhammãnupassanã Satipatthana

1. KÃYÃNUPASSANÃ SATIPATTHANA
Kãyãnupassanã Satipatthana means contemplation of the body or mindfulness of any bodily process as it occurs.

2. VEDANÃNUPASSANA SATIPATTHANA
Vedanãnupassana Satipatthana means contemplation feeling or sensation. This feeling or sensation is of three types:

i. Pleasant feeling or sensation,
ii. Unpleasant feeling or sensation,
iii. Neutral feeling or sensation.

Pleasant feeling or pleasant sensatio is called sukha-vedanã (sukha means pleasant, vedanã is feeling or sensation). Unpleasant sensation or unpleasant feeling is called dukkha-vedanã in Pali (dukkha here means unpleasant). Neutral feeling or neutral sensation is called upekkhã-vedanã (upekkhã means neutral - neither pleasant nor unpleasant). When pleasant, unpleasant or neutral feelings arise, a meditator must be mindful of it as it is. Some meditators think that unpleasant feeling should not be observed because it is unpleasant. Actually, all kinds of feeling must be noted very attentively as they really occur. If we do not observe or note the pleasant or unpleasant feeling or sensation, we are sure to become attached to or repulsed by it. When we like a particular feeling or sensation, we become attached to it. That attachment or tanhã arises depending on the feeling or sensation. In this case, the pleasant feeling is the cause and attachment is the effect.

If a meditator practises strenuously and with perseverance, his concentration will become deep and strong. When the meditator's concentration becomes deep and strong, he feels happy and experiences rapture because his mind is, at that moment, quite free all defilements such as greed, hatred, delusion, conceit and so on. The steadfast meditator has attained a very good stage of insight because his mind is now calm, tranquil and serene. If the meditator enjoys it and is satisfied with what he is experiencing, he has become attached to it, and thus cannot progress to the higher stage of insight. Such and experience can be attained in the first past of the fourth stage of insight. At this point, he should just observe the experience he has attained at this stage. Whatever he is experiencing at this stage, will not cause attachment he observer his experience very attentively and energetically. When the meditator notes it attentively and persistently, that happiness, tranquility or serenity will not be manifested in his mind very distinctly. What he realises at that moment is just feeling arising and passing away. Then another feeling arises and passes away. He does not differentiat between pleasant and unpleasant feelings, thereby, he becomes detached from his experience. Only then can he go beyond this stage of insight to higher stages.
If a meditator walks very mindfully, nothing the six parts of the step:

...lifting of the foot,
...raising of the toes,
...pushing the foot forward,
...dropping it down,
...touching, and
...pressing,

and as a result, his concentration is good, deep and strong, he will not be aware of the form of the foot. Nor is he aware of the body or bodily form. What he knows is just movement of the foot. The movement may also feel light; he may feel as he is walking in the air. He may feel as if he is lifted in the sky. At this stage, he is experiencing excellent meditational experiences.



Continue.............

NINE WAYS TO SHARPEN THE MENTAL FACULTIES (2)

According to the VISUDDHI MAGGA, there are nine ways to sharpen these five faculties which a meditator must follow.

1. The first way is that the meditator must keep in mind that he will realise the dissolution of mental and physical processes or compounded things when he observer them as they really are. This should be the attitude of a meditator. Sometimes he does not believe that every mental and physical process is impermanent, subject to arising and passing away (anicca). Because of this preconception he may not be able to realise the true nature of the mind-body processes. Though he may gain deep concentration, it would only enable him to attain peace and happiness to a limited extent. The commentary says:

A meditator must keep in mind that he see
only the destruction of arisen formations.

2. The second way is, he must practise mindfulness meditation seriously. If he lacks respect for the technique or the result of meditation, then he will not put enough effort into his practice. Consequently, he cannot concentrate his mind well on the object of meditation. He will not be able to realise the true nature of nama and rupa.

3. The third way is that his mindfulness of mental and physical processes must be uninterrupted, continuous, constant and sustained. Only then can he attain the deep concentration upon which he can build insight knowledge which penetrates into the true nature of mental and physical processes. This is a very important point which every meditator must follow. While you are awake, you must constantly and continuously be aware of whatever arises in your mind and body as it really is. Be mindful for the whole day without a break.

4. The fourth way is the seven kinds of suitability which a meditator should depend upon: a suitable abode or meditation hall, resort for alms, speech, co-meditator, food, climate and posture. Whether or not the conditions are suitable, you should make enough effort in your practice.

5. The fifth way is that a meditator must remember the way by which he attained deep concentration. By practising itrepeatedly he thereby acquires the skill to enable him to attain deep concentration.

6. The sixth way is that a meditator must develop the Seven Factors of Enlightenment (bojjhanga). He must develop them as and when they are needed; they are: mindfulness, investigation of dhamma, energy, rapture, tranquility, concentration and equanimity.
When the mind is sluggish he should develop the enlightenment-factors of mindfulness, investigation of dhamma, energy and rapture. While the mind is too active he must develop the factors of tranquility, concentration and equanimity.

7. The seventh way is he must not worry about his body or even his life. Sometimes a meditator who strives very hard in his meditative practice from four o' clock in the morning to ten at night without rest, may worry that his body is weak. He may not put forth enough effort in his practice and his mindfulness will not be constant, continuous and sustained. When mindfulness is weak, it cannot bring about deep concentration. When concentration is weak, insight knowledge of the true nature of bodily and mental processes will not unfold. That is why the VISUDDHI MAGGA says that to sharpen these five mental faculties the meditator must not be concerned about his body and health. He must strive to the utmost, practising strenuously for the whole day without taking rest or a break and without concern for the body.

8. The eighth way is that whenever mental or physical pain arises, he should strive to note it by putting more effort into his practice. When pain arises, there is a tendency or desire to change position so that it will disappear, but he must not do so. Instead, he must put more effort in his practice to overcome the pain by being aware of it more energetically, attentively and precisely. The pain will become his 'friend' because it enables him to attain deep concentration and clear insight.

9. The ninth way is that he must not stop half-way to his goal. He must not stop his practice of mindfulness meditation before he attains Arahantship. He must strive his best, putting persistent effort in his practice until he has achieved his goal.


There are the mind ways of sharpening five mental faculties. We can summarize them as follows:

1. Keep in mind the aim to realise the impermanence of the mental-physical processes.
2. Practise the Dhamma seriously and with respect.
3. Maintain constant, uninterrupted and continuous mindfulness by being aware of all daily activities.
4. Seven kinds of suitability must be followed
5. Remember how to achieve the concentration that was attained previously
6. Develop the seven Factors of Enlightenment
7. Do not worry about your bodily health and life during meditation
8. Overcome physical pain through strenuous effort in your practice
9. Do not stop half-way to your goal. You must always be striving so long as you have not yet attained Arahantship.


Sadhu......3

NINE WAYS TO SHARPEN THE MENTAL FACULTIES (1)

The Five Mental faculties of a meditator are saddhã, vîriya, sati, samãdhi, and paññã. These five are known as Pañcindriyã ('panca' means five, 'indriya' means faculties) as well as Pañcabala (Five Mental Powers).

1. Saddhã means faith through right understanding of Dhamma.

2. Vîriya means strenuous effort or energy.

3. Sati means continuous, constant and sustained mindfulness.

4. Samãdhi means deep concentration.

5. Paññã means wisdom, insight and enlightenment.

For a meditator, these five mental faculties must be strong, powerful and balanced as stated in the VISUDDHI MAGGA. Saddhã must be firm and unwavering vîriya must be powerful and strong, sati must be sharp and paññã must be penetrating.


BALANCING THE MENTAL FACULTIES

To make these five faculties strong, powerful and balanced, there are nine guidelines which a meditator must follow. If these faculties are strong but they are not in balance, a meditator cannot attain insight, enlightenment and the cessation of suffering. Saddhã (faith) must be in balance with paññã (wisdom), and samãdhi (concentration) must be in balance with vîriya (effort or energy). The main mental faculty, Sati (mindfulness), need not be in balance with any faculties; it must be uninterrupted, constant and sustained.

If saddhã is weak and paññã is stronger, a meditator may analyse his experience in the course of meditation. While experiencing a mental or physical process, he may analyse it, especially if he has a wide knowledge of Dhamma. When he does so, this analytical knowledge impedes his concentration, causing it be broken or weakened.

In Vipassana meditation, there is no room for reflection, analysing, logical reasoning or philosophical thinking which are not in accordance with the right understanding of the natural process of mental and physical phenomena. When a dhamma is not rightly penetrated, comprehende or realised, a meditator's faith may be lessened or disbelief develop in the doctrine as a result of his analytical knowledge of the Dhamma or experience. Only after he has completed the practice of meditation and experienced enlightenment, should he analyse it in any way. He will then have unwavering confidence in the Buddha, Dhamma and Sanghã because of his experiential knowledge.

If a meditator believes in the Buddha and his doctrine then his wisdom or insight knowledge is in balance with firm faith (saddhã). He can then proceed with his practice without the disturbance of analytical knowledge or reasoning, or philosophical thinking. Some meditators want to display their knowledge of Buddhism or Dhamma. They, therefore, sometimes analyse what they experience in their meditation and talk about something which is contrary to dhamma. According to the Visuddhi magga, saddhã (faith) must be in balance with paññã (wisdom, insight knowledge) and vice versa.

However, the contemplation of the abdominal movement is very straightforward to those who have learnt the meditation technique from the Buddhist scriptures. I accepted the technique as true and correct because I knew that the abdominal movement is air element (vãyo-dhãtu), and the other three elements: fire element (tejo-dhãtu), water element (apo-dhãtu) and earth element (pathavi-dhãtu) are also included in the abdominal movement. As we can contemplate the four elements, this technique must be correct because it is in conformity with the chapter, DHÃTUMANASIKÃRA (contemplation of elements) in the discourse of MAHA SATIPATTHANA SUTTÃ.

If paññã (wisdom) is weak and saddhã (faith) is strong, then a meditator may be credulous or gullible. If he is either as he will tend to easily believe in any theory or doctrine. He may fall into a doctrine or theory which leads him down the wrong path. Therefore, saddhã must be in balance with paññã, knowledge or wisdom. And in this way, the faculty of faith (saddhindriya) and wisdom (paññindriya) must be in balance.

Then again, samãdhi (concentration) and vîriya (energy) must also be in balance. If vîriya is more powerful and stronger than samãdhi, you cannot concentrate well on the object of meditation. The commentary says:

If vîriya is stronger than samãdhi, a meditator's mind will become distracted and restless (uddhacca).

In the beginning of the practice his concentration is usually weak and the mind often wanders. So, he should follow the mind and watch it as it is. If a meditator is enthusiastic for the achievement of insight, he may put too must effort in his practice, thereby causing the mind to become distracted and restless. Effort must be kept in balance with concentration.

If concentration is too strong and effort is too weak, then the concentration changes into sloth and torpor or sleepiness (thina-middha).

So concentration must be kept in balance with effort (vîriya). When concentration is deep, insight will unfold naturally and you will be able to clearly realise the true nature of mind-body processes (nama and rupa).



Continue.....

THE FIVE FACTORS OF A MEDITATOR

In order that a meditator can make progress in his insight meditation, she must have five factors.

1. The first factor is Faith. A meditator must have a firm and strong faith in the Buddha, Dhamma and Sanghã, especially in the Dhamma which includes the technique of meditation he is practising.

2. The second factor is Health. She must be healthy both mentally and physically. If she suffers from headache, feels dizzy or has stomach trouble, gastric or any other illness, it does not necessarily mean she is not healthy. She is considered to be healthy to the extent that she can observe any mental or physical process. The food she takes must be digestible. If she suffers from indigestion, she will not be able to practise very well.

3. The third factor is Honesty. She must be honest and straightforward. This means she must not tell lies to her teacher or to her fellow meditators. Honesty is the best policy.

4. The fourth is Energy (vîriya): It is just not ordinary energy but unwavering, strong and firm energy (padhãna). A meditator must have this factor for her success in striving for emancipation. She should never let her vîriya or effort decrease, but should be perpetually improving or increasing it. When vîriya or padhãna is increasing, then mindfulness will become continuous, constant and uninterrupted. When this happens, concentration will become deep and strong. Insight will become sharp and penetrative, resulting in the clear comprehension of mental and physical processes in their true nature.

5. The fifth factor is Paññã or Wisdom. Though we use the word paññã, it does not refer to ordinary paññã or theoretical knowledge. It refers to the insight knowledge of the arising and passing away of nama and rupa (udayabbaya-ñaña). This is the fourth stage of insight knowledge.

The first stage is Namarupa-pariccheda-ñaña (knowledge of discerning mentality and physicality). The second stage is Paccaya-pariggaha-ñaña (knowledge of causality or knowledge of the Law of Cause and Effect). The third is knowledge of comprehension - sammasana-ñaña knowledge of comprehension is the knowledge that penetrates and comprehends all the three characteristics of mental and physcial processes, namely, anicca, dukkha and anattã. The fourth stage is Udayabbaya-ñaña, knowledge of arising and passing away of mental and physical phenomena.

So the Buddha said that paññã here refers to the fourth stage of insight knowledge that penetrates into the appearance and disappearance of mentality and physicality. A meditator is expected to possess this factor.

In the beginning of the practice a meditator may not possess this insight knowledge of arising and passing away. If, however, she strive with padhãna (strong and firm effort) to meditate on mental and physical processes she will gradually experience the first, the second and the third stages of insight knowledge one after another and attain the fourth stage of insight knowledge. When she has attained it, she is sure to make progress until she attains at least the lowest Path Knowledge, Sotãpatti-magga-ñaña. This is why the Buddha said a meditator must possess wisdom which realises the appearance and disappearance of mental and physical phenomena.

These are the five factors which a meditator must possess.

When a meditator has attained Sotãpatti-magga-ñaña, the first stage of enlightenment, she has uprooted both the concept of a soul or a self, personality or individuality (sakkãya-ditthi) and sceptical doubt (vicikicchã) about the Triple Gems.

When a meditator has attained Purification of Mind, her mind becomes sharp enough to penetrate into the true nature of mind-body processes. Then she realises the specific characteristics of mental and physical phenomena. This is the first stage of insight. It is at this insight knowledge that the wrong view of a self or soul, a person or being is partially removed. When she has attained the First Path Knowledge (sotãpatti-magga-ñaña) she completely uproots the wrong view of a self or soul, a person or being.

"May All Beings Be Well and Happy"

Sadhu! Sadhu! Sadhu!

THE SEVEN STAGES OF MINDFULNES (4)

7. PURIFICATION BY KNOWLEDGE AND VISION OF THE COURSE OF PRACTICE

The patipada-ñañadassana-visuddhi, patipada means the course of practice, ñaña means knowledge, dassana means vision. Ñaña and dassana are used here in the same sense. In order to lay emphasis on penetration, the text uses the two words in the same sense. So Patipada-ñañadassana-visuddhi means Purification by knowledge and Vision of the Course of practice which extends up to anuloma-ñaña, the Insight Knowledge of Adaptation.

When a meditator has passed maggãmagga-ñañadassana visuddhi, she very clearly perceives the arising and passing away of mental and physical processes the arising and passing away of mental and physical processes as they are observed. With the deeper concentration she realizes very rapid appearance and discrepance of body-mind processes. Later on she perceives the dissolution of formations, but she does not perceive their arising. The final phase of formations is clearly evident to her nothing mind, the initial and middle phases are not manifested. Most of the time she is not conscious of the forms of head, hand, leg and other limbs of the body. She sees constane dissolution of formations that arise at the six sense doors.

When her insight of dissolution becomes keener and clearer, she becomes aware of fearfulness. She feels that all formations are fearful as they are constantly breaking up, vanishing and disappearing.

Then she feels as if she is depressed, miserable, menlacholy and disgusted with the ever vanishing mentality and physicality, So she wishes to forsake all formations and she has a strong desire to get free from them. As a result she unable to stay in one posture for a long time. She often changes from one posture to another. She feels as if she can not find any place to escape from these formations.

She puts forth more effort in her practice to get rid of all formations. The more effort she puts forth, the more penetrating her insight becomes. She more clearly realizes the impermanence, suffering and impersonal nature of body-mind processes.

After some time her mind is more concentrated, more stable and more tranquil; the insight is clearer and more lucid. It easily realizes the arising and passing away of formations. She feels neither happy nor unhappy about formations. Equanimity arises in her mind.

At this stage of meditative experience, no effort is required to realize the arising and passing away of formations. They very swiftly arise and pass away and the insight also very clearly perceives them. This is the Purification by Knowledge and Vision of the Course of Practice, patipada-ñañadassana-visuddhi.

When she continues with her practice, the flow of the processes of mentality and physicality is very rapid as with the insight that clearly realizes them moment to moment. Then she comes to borderline in short time. For a moment of compin she stands on it. The border here is the one between an orde person (puthajjana) and a Noble one (Ariya). When she has passed the border (knowledge of maturity) and experiences the cessation of compounded things, i.e. the cessation of all kinds of conditioned mentality (nama) and physicality (rupa). Then her mind remains in that state of meditation for one thought moment, this is maggañaña, Path Knowledge which thoroughly realizes the the Four Noble Truths:
1. Dukkha-saccã (The Truth of Suffering)
2. Samudaya-saccã (the truth of the cause of suffering
3. Nirodha-saccã (the truth of the cessation of suffering
4. Magga-saccã (The truth of the way leading to the cessation of suffering

This sotãpatti-magga ñaña, the First Path Knowledge which is also the First supra-mundane knowleie. It completely eliminates sakkãya-ditthi, the wrong view of a person, a self and a soul, and visikiccha, the sceptical doubt about the Triple Gems.

THE SEVEN STAGES OF MINDFULNESS (3)

5. PURIFICATION BY KNOWLEDGE AND VISION OF WHAT IS THE PATH AND WHAT IS NOT PATH

In this stage of purification there is no pain any longer. So, meditation is going very well and smooth. The mindfulness is sharp, concentration is deep, effort is neither lay nor tense but it is vigorous, consistent and in balance with concentration. Meditators feel at ease, happy, blissful and peaceful. There arise tranquility and pasture due to insight. The body is light, agile and sometimes lifted up. Meditators see some light pertaining to insight; sometimes they see a light like a lamp, other times a brilliant light and so on. The insight knowledge is keen, sharp and very penetrating; it clearly realizes appearance and disappearance of mental and physical phenomena as they are noticed. There arises strong and firm faith in the Triple Gemes. They have strong desire to urge their friends and relatives to practise this Vipassana meditation.

With these good experiences some meditators may think, "This must be Nibbãna, this is great; I have never experienced this before, now I have attained Nibbãna." They feel delight and are attached to them, So, they do not wish to proceed with their practice; they are content with these good experiences; and actually they experience them half-way to Nibbãna. Therefore, these experience are known as the ten Corruptions of Insight. This stage may be experienced in about four weeks if a meditator practices intensively with strenuous effort.

A meditator, through the instruction by her meditation teacher or someone else, comes to rightly understand that these are corruptions of Insight. When she realizes that delight in them is not the right path and only to notice them is the right path, then can she proceed with her intensive practice. Only then, she overcomes the corruptions and makes progress towards the goal. This is purification by knowledge and vision of what is the path and what is not path (maggãmagga-ñañadassana-visuddhi).


6. PURIFICATION OF KNOWLEDGE AND VISION

When the First Path knowledge (sotãpatti-magga ñaña) realizes these Four Noble Truths, knowledge and vision is purified. So this is know as Ñañadassana-visuddhi, Purification of Knowledge and Vision. Immediately after the first path knowledge there arises the first fruition knowledge (sotãpatti-phala-ñaña) and the arises reviewing knowledge (paccavekkhana ñaña).

Thus she has attained all the seven stages of the purification (satta visuddhi) and become a sotapanna. Sota is stream, apanna is enterer; thus the compound word sotapanna is stream-enterer. When she attains the first path knowledge she enters in to the stream of the noble eight-fold path; so is she called stream-enterer (sotapanna) the first noble person (ariya puggala).

THE SEVEN STAGES OF PURIFICATION (2)

4. PURIFICATION OF OVERCOMING DOUBT

The fourth is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi). 'kankhã' means doubt, 'visuddhi' means purification, vitarana means overcoming; hence purification by overcoming doubt.

When a meditator has attained the second stage of insight knowledge - knowledge of cause and effect (paccaya-pariggaha-ñaña), she no longer doubts the absence of a so-called everlasting soul or self in her past, present and future existences. Through her own personal experiences she comes to discern the conditions of material and mental phenomena. The she judges that there is nothing but the process of mental and physical phenomena dependent on cause and effect in her past, present and future existences. Thus, she overcomes doubt the three periods of time - past, present and future. This is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).

To attain this knowledge she has to observe every intention, wish or want before every action or movement. All actions are preceded by intentions, wishing or wanting. This is why she has to be mindful of every intention before every action or movement is done. When she has an intention to lift her foot, she has a intention to bend her arm, she should note intendieg, then bending, bending,. While she is eating, she has an intention to open her mouth to fath food, then first of all, she should note 'inventing', then opening, opening'. While opening the mouth; the intention is the cause and the opening of the mouth is the effect.

Without wishing or wanting to come here, could you be here? Then what is the cause and what the effect? The intention is the cause, the act of coming is the effect. Then, why do you sit on the chair? Yes, it is the intention that makes you sit on the chair. Is there any sitter? If you think there is a person who sits on the chair, then we should bring a copse from a mortuary in hospital and make it sit on the chair. It cannot sit because there is no intention. It is only intention, the mind process, that cause an action or movement. Is the sitting posture a man or a woman, a sãmanera? It is none of these. In the sitting posture, there is a physical process supported by the wind-element (vãyo-dhãtu), the internal and external wind element. Sitting is a physical process, neither a man nor a woman.

So, if we want to sit, first of all, we have to note intending then sitting, sitting. All the sitting movements must be nobrested after we have noted intention. When we bend our arm, we must first of all note intention, then the movements of bending. When we stretch out our arm, first of all, we must note intention, then the streching-movements as stretching, stretching. When our concentration is deep enough throug the sharp awareness of the intentions and the actions that follow them, we come to realize that nothing arises without a cause. Everything arises depending on its conditions.

Therefore, a so-called person, a man or a woman is just the process of cause and effect. There is no doer, no one that does anything. If we believe that there is a person who does the sitting, it is called sakkãya-ditthi or atta-ditthi (wrong view of a doer). If we thoroughly realize the relationship of cause and effect, what we realize is just a natural process of castlity. Then there is no person, being, self or soul. Then what did exist in the past? In the past, there existed only the process of cause and effect. Then we have no doubt about our past existence as with our present and future existences too. This is also known as Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).

Some meditators fine it difficult to observe intention before every action and movement because they are not patient enough. They must patiently slow down their actions and movements so that they can observe intentions and movements are fast it is difficult to observe them precisely.

When we observe intention before lifting our foot, we will come to realize how the intention is related to the lifting of the foot. Then again, when we observe intention before the pushing of the foot, we will come to realize how intention is related to the pushing movement of the foot; the same with dropping movement of the foot. In this way we come to realize that it is the intention that causes the movements of the foot to arise. Intention is the cause, movement is the effect. So we realize cause and effect of body-mind processes and judge that there is no everlasting entity such as a self, soul, person, a being.
As we proceed with our intensive practice, gradually we come to comprehend the three characteristics of body-mind processes - impermanence, suffering and not-self. We experience severe painful sensation, but we perceive the initial, middle and final shares of the pain and fine it dissipating very clearly. Thus, we rightly understand both specific and general characteristics of mentality and physicality. We realize the impermanence, suffer and not self.

THE SEVEN STAGES OF PURIFICATION

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)

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

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.

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 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.

Follow this blog.
http://www.buddhasrealteachings.blogspot.com

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..

DESIRE . ( STORY OF GOSAKA )

{ FROM DESIRE SPRINGS GRIEF, FROM DESIRE SPRINGS FEAR. FOR HIM WHO IS WHOLLY FREE FROM DESIRE THERE IS NO GRIEF, WHENCE THEN FEAR? }. .

In the town of Kosambi a courtezan gave birth to a child. Knowing that it was a son, she ordered it to be thrown on a dunghill, upon which a crowd of dogs and crows surrounded the child. A neighbour being attracted by the right, came hither and carried the child home with great affection. A Sitana (a millionaire) of the town, on his way to the palace net the royal astrologer returning home, and equired from him as to the position of the planets on that day. "Any child born today" he said, "will become the chief Sitana of the town."

During the day, his wife was in labour, and he therefore, being anxious to get home hastened to the palace and returned. He then ordered a maid-servant named Kali to bring any male child born in the town on that day by giving for it one thousand pieces of money. She went about enquiring, and finding a child born on that day, paid one thousand pieces of money to the parents and brought it to the Sitana, who thought that if his wife should bring forth daughter she could be married to this child, but if a son, then this child should be destroyed. His wife gave birth to a son, so he resolved to destroy the other child, and various methods were adopted to carry out his design. This child was first left at the gate of a cattle-shed to be trampled on by the cattle, then it was placed on the high road, to be run over by carts or trampled on by oxen. Again it was left in a cemetery, to be eaten by the yakshas (forms of devils), but there it was thrown down a precipice over which condemned criminals were cast. Each time the Sitana spent one thousand pieces of money to get back the child from those who had rescued it on the several occasions. The child now began to grow steadily and was named Gosaka.

The Sitana had a friend, who was a potter by profession, to whom he said, "Friend, do me the favour of destroying my illegitimate son, by throuwing him into your oven, for doing which I now advance you one thousand pieces of money. Tomorrow I shall send the boy on to you", and to this the potter agreed. The following morning the Sitana summoned Gosaka and said to him, "Son, I entrusted some work to that potter yesterday, go and tell him to do that work today." My Gosaka started on this mission, and his brother, who was playing ball, observing him bound on a journey enquired where he was going to, and Gosaka duly informed him; whereupon the brother volunteered to undertake the work, and in turn told Gosaka to make up whatever he had lost in playing. At first Gosaka dislike the idea, but on his brother insisting, Gosaka remained playing and his brother went on the errand. When the brother met the potter, the latter took him up and threw him into the oven.

Sometime afterwards Gosaka went home and the Sitana asked him whether he had gone to the potter and being intormed of what had happened, immediately went running to the potter, only to be told that he had done as he had promised him. The Sitana was overwhelmed with grief and passed his days in great misery. The Sitana committee there crimes owing to the affection he bore towards his own son.
~DHAMMAPADA ATHTHA KATHA

http://buddhasrealteachings.blogspot.com

LYING IS BIG SIN (STORY OF A FISH) read the reflection of lying

During the time of kasyapa Buddha two brothers were admitted to the order by some of his disciples. The name of the eldest was Sodana and that of the younger, Kapila. Sodana was their mother, and their sister Tapana was a Bhikkhuni (female devotee who had renounced the world).

Sodana and kapila enquired how many Duras (different modes in which a Priest may live) there were, and Sodana decided to pass the Grantha Dura. Having remained with the Teachers for five years he went to the desert and through persistent endeavour became an Arahat. Kapila passed the Grantha Dura and became well versed in the teaching embodied in the three Pitakas. Owing to his deep learning, he had a large number of followers, through whom he began to gain much. He became proud of his erudition and began to contradict what others said; for instance if they said one thing was wrong, he would say it right, and so forth. The elder theras now advised him again and again not to pursue that sort of action, whereupon he derided them. They then induced his brother, the Arahat Sodana, to advise him. Sodana now advised his brother not to continue in expressing opinions which are untenable, and this advice was repeated again and still it was unheeded. He said to Kapila, "You will have to suffer for what you do now", and went his way. Kapila severed his connection with the other Theras and began to do whatever he wished, suppressing the truth in the Dhamma and presenting as truth what is not in the Dhamma. When the Bhikkhus assembled at the Confession Hall, Kapila sat on the dais and questioned them as to whatever they were abiding by the rules prescribed for them. None replied, and he said, "There are no such rules amongst us now," In the Arahat died, and after sometime, Kapila Thera also died, and was born in hell. Their mother and sister, having treated Bhikkhus contemptuously died and were also born in hell.

There were five hundred robbers who, when being chased, ran into the desert, and seeing a Bhikkhu in a cave, entreated him to protect them. He said to them, "Nothing can help you now, my friends, but take as your guide the Three Gems and the Pancha seela." They accordingly did so, but the villagers, who suffered at their haner came and killed them all. They were all born in the Kamavachara Deva Loka. During the time of Gotama Buddha, the chief robber was born as a son of a prominent fisherman in Savaththi, and the rest were also born in the same town. Those five hundred grew old, and they all became good friends.

Kapila, who was undergoing suffering in hell, was born in the river Achirawathi as a very fish, which was golden in colour, but had a most offensive smell in its mouth.

One day a band of young fisherman went out fishing in this river, and having spread their net, Kapila was caught in it. As these young fisherman at their very first attempt caught a huge fish, they took it to the King, who had the fish taken to Buddha, who then resided at the Jetawana monastery. When the fish opened its mouth, the whole monastery was perveded with a most offensive smell. The king enquired, "why, oh lord, does the mouth of this fish, whose colour is golden, have such a putrid smell?" "Mahã Raja", replied the Buddha, "this fish was born as a Bhikkhu during the time of Kasyapa Buddha. He was well versed in the Dhamma, but represented truth as untruth, userting elder priests with contempt and he corrupted the religion. As a result of such actions, he was born in hell and now he has been born as a fish. Owing to his having abided by the precepts for a time, whilst he was a Bhikkhu, he has now acquired this colour. He presented the truth as untruth, he reproached and abused well-conducted priests; on this account a putrid smell now emanates from his mouth. Mahã raja, shall I make this fish talk?" "very well" replied the raja. The Lord then called upon the fish to talk, whereupon it said,
"oh lord, i am kapila."
"from whence have you come?"
"from avici, hell lord."
"why were you born there?"
"for presenting untruth as truth, lord."
"where is your brother, sodana?"
he has attained nibbãna, lord."
"where is sodani, your sister?"
"born in hell lord."
"where is Tapana, your mother?
"born in great hell, lord."
"where will you be born hereafter?"
"in the great hell, lord."

After a while Kapila, striking its head in its struggles, died and was again born in hell. Then the Lord delivered to the assembly a discourse which was thereafter known as kapila sutta.

~Kapila Sutta Aththvannana.

http://buddhasrealteachings.blogspot.com

SEVEN BENEFITS of MINDFULNESS MEDITATION

Seven benefits of Mindfulness meditation as taught by the Buddha are recorded in the MAHÃ SATIPATTHÃNA SUTTA -- THE DISCOURSE ON THE FOUR FOUNDATIONS OF MINDFULNESS. But before I deal with them, I want to explain to you briefly the four aspects of Buddhism. They are:
1. The devotional aspect of Buddhism,
2. The ethical aspect of Buddhism,
3. The moral aspect of Buddhism,
4. The practical aspect of Buddhism (including the experiential aspect).


DEVOTIONAL ASPECT
The devotional aspect of Buddhism is 'rites and rituals', chanting of suttãs and parittas, the offering of flowers and and incense as well as the offering of food and robes. When we perform such good deeds, we do so with sraddha (in sanskrit) or saddhã (in pali). The word saddhã is difficult to translate into English. There is no English equivalent for the pali word 'saddhã'. If we translate saddhã as faith, this does not cover its real sense, nor does translating it as 'confidence' do it justice either. We cannot find a single word in English which can give the complete meaning of saddhã. For me, saddhã can be taken to mean "belief through right understanding of the Dhamma".

When we perform religious ceremonies we do it with a belief in the Tripal Gem (Tiratana). We believe in the Buddha, the Dhamma (his teachings) and the sangha (the Order of buddhist monks). We hold the view that the Buddha has eradicated all defilements through his supreme enlightenment, so he is worthy of respect (an Arahant). He was a Buddha because he had strived and became self-enlightened. He had not learn the Dhamma from any teacher. We believe in the Buddha in this way.

The Buddha taught us to live happily and peacefully. He taught us the way leading to the cessation of all kinds of sufferings. We believe that if we follow his teaching or his way, we are sure to live happily and peacefully, getting rid of suffering. For this reason, we also believe in the Dhamma.

In the same way, we believe in the sangha. When we say sangha, it mainly means the ariya-sangha, the Noble Sangha who have attained any one of the four stages of the path (magga). But in the general sense, it can also refer to the Puthujjana-sangha (those who are still striving to eradicate the defilements). Thus we pay homage to the Triple Gem (Tiratana)--the Buddha, Dhamma and Sangha.

We also believe that by chanting suttas and parittas as taught by the Buddha, we perform meritorious deeds which will be conducive to the cessation of suffering. Performing there meritorious deeds forms the devotional aspect of Buddhism and be free from all kinds of suffering. Therefore, we must proceed with practising the higher aspects.


ETHICAL ASPECT
The second aspect of Buddhism is the ethical aspect. This is in accordance with the Buddha's teaching regarding our actions, speech and mental purification. There are many doctrines concerned with the ethical aspect of Buddhism.
By following these doctrines, we can lead a happy life in this existence as well as the next but we cannot yet be rid of suffering totally. The ethical aspect of Buddhism are:
1. Refraining from all kinds of evil deeds,
2. Performing meritorious or good deeds,
3. Purifying the mind from all kinds of defilements.

These are the three parts of the ethical aspect of what the Omniscient Buddha has taught us. They are also the exhortations of all the Buddhas. If we follow these doctrines, we can lead a happy and peaceful life because Buddhism is founded on the Law of Cause and Effect. If we refrain from all kinds of evil deeds, we will not suffer any bad results.

For the purification of mind from defilements, we have to practise samatha meditation our mind can be purified only while it is engaged in the meditative practice, but when it is not, defilements will attack us again.

If we purify our minds through the realisation of the mind-body processes in their true nature, the defilements will not return. Realisation or insight in to mental and physical phenomena is known as Vipassana-ñaña (insight knowledge). It overcomes some aspects of defilements and reduces defilements such as greed, anger, delusion and so on. Certain defilements which have been destroyed by means of Vipassana-ñaña (penetrative insight) will not be able to attack us again.

In other words, when we have experienced insight knowledge, that experience will not disappear or go away from us. When we reflect on the experience we have had during meditation, the insight that we attained comes to us again, and with this insight, some aspects of defilements abandoned by insight will not arise again. Thus, we can purify our minds from some defilements.

However, if we have enough saddhã, we will put forth greater effort in our practice and attain the Fourth Path, Arahantship. We can then exterminate every defilement. When the defilements have been totally destroyed and the mind completely purified there will not arise any dukkha or suffering. Suffering ceases to exist.

SILENT AWARENESS

In a meditation retreat, you must not do any action movement quickly. YOU MUST SLOW DOWN ALL ACTIONS AND MOVEMENT AS MUCH AS POSSIBLE so that you can apply mindfulness to every minute movement or action of the body.

At home, you need not slow down all these actions and movements, rather, they should be normal, but generally mindful of. All actions and movements must be generally aware of as they really are without mental note or labelling.

However, in a retreat, you must slow down all actions and movements because you have nothing else to do except to be mindful of all your mental and physical activities. YOU MUST NOT TALK, except for few words should also be spoken slowly and softly so that your words do not disturb the concentration of the other meditators.

You should do everything as noiselessly as possible. You must not thump around by walking sluggishly and heavily. If you are mindful of the movements of your foot, you won't make any sound at all when walking.

YOU MUST BE MINDFUL OF WHATEVER ARISES IN YOUR BODY AND MIND. You must be aware of any activity of your mind and body as it really is. As your are eating, you must be mindful of all the actions and movements involved in eating. When you are taking a bath, dressing or drinking water, you must slow down all your actions and observe the movements. When you sit down, you should do it very slowly, being aware me the whole movement of sitting. When you stand up, this must also be done very slowly being aware of every movement involved. This is because you need to realise every movement involved. This is because you need to realise every mental or physical processes in their true nature. All mental and physical processes are ever-changing__appearing and disappearing, arising and vanishin. You need to realise this as the true nature of mental and physical processes. Therefore, it is important to slow down all actions and movements as much as possible.

Mindfulness and concentration will pave the way for insight to unfold. When mindfulness becomes continues, the concentration naturally becomes deeper. When the concentration becomes deeper, insight will unfold by itself. We should, therefore, strive to have constant and continuous mindfulness.

WALKING MEDITATION

The Buddha said that mindfulness must be applied to the four postures of the body, i.e. walking, standing, sitting and lying down.
While you are walking, you must be mindful of it as it is__
while you are standing, you must be mindful of it as it is__
while you are sitting, you must be mindful of it as it is__
while you are lying down, you must be mindful of it as it is.
So, in every posture, there must be mindfulness.

We instruct meditators to practise walking and sitting meditation alternately so that they can concentrate more easily and hence attain insight in to the walking and sitting processes. Every session of sitting must be preceded by walking because in walking meditation, the movement of the foot it is more distinct than the abdominal movements when sitting.
When your meditation practice matures, you may then need sitting meditation for a longer period than walking. When you have reached the sixth stage of inside knowledge, you may practise sitting meditation longer than walking. When you have reached the sixth stage of insight knowledge, you may practise sitting meditation longer than walking; you may sit for two or three hours and walk one hour. At that stage, your concentration is good, deep and strong enough to realise the dissolution of nama and rupã (mental and physical phenomena). But in the beginning of the practice, you need walking meditatio to be longer than sitting because you are not wet able to sit for as long as you can walk. You can attain some degree of concentration more easily in walking than in sitting. So first of all, you should practise walking meditation by being aware of stepping. When you make a left step, note it as 'left'. When you make a right step, not it as 'right'. In this way note 'left' right, left, right, or just 'stepping, stepping'. Labelling or naming is not so important as the mind that observer the movement of the foot. You should lay stress on awareness, sharp awareness of the movement of the foot.

However, in the begining of the practice we have to use labelling or mental note such as: 'rising, falling' 'left, right' to help the mind to focus on the object attentively and precisely. When the meditative experience is in an advanced stage, labelling or mental noting may be dropped because the mindfulness has become sharp and powerfull.

When you practise walking meditation, you must not close your eyes. Instead, your eyes must be half-closed (which means, relax and keep your eyes normal). You should look at a place on the floor about six feet in front of your foot.

You must not bend your head too low. If you do this, you will soon feel tension in your neck or shoulders. Also, you may develop a headache or dizziness. You must not look at your foot. If you do, you cannot concentrate well on the movement. Nor must you look around here and there. Once you look around, the mind goes with the eyes, then your concentratio breaks. You may have a tendency or desire to look around when you feel that someone is coming towards you or passing in front of you. That tendency or desire to look around must be very attentively observed and noted as 'tendency' or 'wanting to look' until it has disappeared. When the tendency or desire has disappeared, you won't look around. Then you can maintain your concentration. So, please be careful not to look around so that you can both maintain your concentration and make progress in concentration and insight during walking meditation. Your games should be locked together in front or behind. If you feel you are not yet able to sit for as long as you can walk. You can attain some degree of concentration more easily in walking meditation by being aware of stepping. When you make a left step, note it as 'left'. When you make a right step, note it as 'right'. In this way, note 'left, right, or just stepping, stepping'. Labelling or naming is not so important as the mind that observer the movement of the foot. You should lay stress on awareness, sharp awareness of the movement of the foot.

However, in the beginning of the practice we have to use labelling or mental note such as: 'rising, falling' 'left, right' to help mind to focus on the object attentively and precisely. When the meditatiod experience is in an advanced stage, labelling or mental nothing may be dropped because the mindfulness has become sharp and powerful.
When you practise walking meditation, you must not close your eyes. Instead, your eyes must be half-closed which means, you should change the position of your hands, you may do so, but mindfully.