CHAPTER FOUR

"By oneself, indeed, is evil done; by oneself is one defiled; by oneself is evil not done and by oneself is one purified. Purity and impurity depend on oneself. No one purifies another".
 

In general, dana (giving) and sila (morality) lead us to good and better rebirths in future existences. However, merely dana and sila cannot purify our mind completely As long as our mind is not fully purified, we cannot attain enlightenment.

To purify our mind, we need to practise sila (morality), samadhi (concentration) and panna (wisdom). Samadhi and panna are called bhavana: meditation or mental cultivation or mental development.  In Buddhism, there are two kinds of meditation or bhavana (mental development):
 

1 Samatha-bhavana

This means the development of one-pointedness (or) concentration.

2 Vipassana-bhavana

This means the intuitive insight into the nature of things.  The insight knowledge gained from vipassana meditation can lead meditators (yogis) to realise Nibbana (enlightenment).
 

SAMATHA-BHAVANA (TRANQUILITY MEDITATION)

In Buddha’s teachings, there are forty types of tranquillity meditation.
Some of them are:

Buddhanussati - recollection on the virtues of the Buddha
Metta   - meditation on loving-kindness
Asubha  - meditation on impurity or loathsomeness of the body
Marananussati - recollection on death
Kayagatasati  - mindfulness with regard to the body
Anapanasati  - mindfulness of in- and out-breath
Pathavi kasina - earth-kasina (concentrating on a rounded disc) etc.

Those who wish to learn how to meditate are strongly advised to study with a qualified teacher (Kammatthanacariya). If you do not do so, you may have to face many difficulties in meditation.
In general, you may encounter these things: lustful desire, hatred, ill will, worries and restlessness, sceptical doubts and so on.  Cultivating or purifying your mind through mindfulness and concentration, you may attain these qualities: deep concentration, mindfulness, the analytical faculty, confidence, joy, tranquility, happiness, wisdom, supernatural power, etc. These qualities combining with insight knowledge can lead yogis (meditators) to realise the Ultimate Truth or Nibbana.
 

BUDDHANUSSATI BHAVANA

The meditation on the nine virtues of the Buddha is easy to practise and is popular in Buddhist countries. One has just to recite the virtues verbally or mentally, understanding the meaning of the words. But I will write more on these nine virtues and how to practise later.
 

METTA BHAVANA

"Metta should be practised first towards oneself. In doing so a person should charge his mind and body with positive thoughts of peace and happiness. He should think how he could be peaceful, happy, free from suffering, worry and anger. He then becomes the embodiment of loving-kindness. Shielded by loving-kindness, he cuts off the hostile vibrations and negative thoughts.

He returns good for evil, love for anger. When he is full of peace and is free from thoughts of hatred, it is easy for him to meditate loving-kindness towards others. What he does not possess he cannot give to others. Before he tries to make others happy, he should first be happy himself. He should know the way and means to make himself happy".
 

To meditate on Metta, one can recite thus:

May I be well, happy and peaceful.
May my teachers be well, happy and peaceful.
May my parents be well, happy and peaceful.
May my relatives be well, happy and peaceful.
May my friends be well, happy and peaceful.
May the indifferent people be well, happy and peaceful.
May my enemies be well, happy and peaceful.
May all beings be well, happy and peaceful.
 

THE GREAT ADVANTAGE OF METTA

"If one were to give a hundred pots of rice in the morning, again at noon and again in the evening, or instead, if one were to develop the mind of love in the morning, noon and evening even for as long as it takes to pull a cow’s udder, this would be by far the more beneficial of the two".
 

Eleven benefits of Metta:

1 Sleep soundly
2 Wake up happily.
3 Free from bad dreams.
4 Loved by human beings.
5 Loved by celestial beings (devas).
6 Protection given by devas.
7 Free from fire, poison and weapons.
8 Can concentrate easily
9 Have clear complexion.
10 Die peacefully
11 Born in abode of heavenly beings (brahmas).
 

"Let loving thoughts for all the world be maintained boundlessly, above, below and all around, without any obstruction without hate or enmity".
 

DEVELOPMENT OF TRANQUILLITY CONCENTRATION (SAMATHA)

A yogi (meditator) may start the meditation by watching the inhalation and exhalation of his breath. The yogi should not breathe in or out by force. He or she should breathe naturally and should just be aware of his breath going in and out. He has just to be watchful and attentive to it. He should fix his mind and attention on the spot the breath first touches the tip of the nose or the upper lip. This is the preliminary step of this practice.  The yogi may have further instructions from qualified meditation teachers (Kammatthanacariya).

Before I proceed further, I need to explain the three characteristics of existence. It is necessary for yogis to understand the three characteristics of existence when they practice vipassana (insight) meditation. They are:

1 Impermanence (anicca)
2 Suffering or unsatisfactoriness (dukkha)
3 Egolessness or impersonality (anatta)

The nature of anicca is that all living beings and non-living things are constantly arising and passing away They are always changing, dissolving and vanishing from moment to moment.

The nature of dukkha is painful sensation or suffering. All living beings are subject to pain and suffering.
 

"Birth is suffering, decay is suffering, disease is suffering, death is suffering, to be associated with hated persons is suffering, to be separated from beloved persons is suffering, not to get what one desires is suffering. In brief, the five aggregates of attachment are suffering".
 

FIVE AGGREGATES (KHANDHAS)

According to Buddha’s teachings, the so-called being consists of five aggregates (khandhas):-

1. Rupakkhandha -  aggregate of matter
(that is compared to a lump of froth)

2. Vedanakkhandha - aggregate of feeling
(that is compared to a bubble)

3. Sannakkhandha -   aggregate of perception or memories
(that is compared to a mirage)

4. Sarikharakkhandha - aggregate of mental formation
(that is compared to banana-tree trunk)

5. Vinnanakkhandha - aggregate of consciousness
(that is compared to a conjuring trick)

All physical and mental phenomena are included in these five aggregates of mind and matter (nama-rupa).

It is difficult to explain the nature of anatta because it is deep and delicate and hard to understand. However, in general, anatta means egolessness or insubstantiality. No living being may exist forever. And also there is no individual soul. Indeed, all living beings and non-living things arise on their own accord.
 

"No one but a Buddha can penetrate into the anatta nature of things because only through vipassana meditation, discovered by Buddha, can insight into anatta be realised".
 

VIPASSANA (INSIGHT MEDITATION)

This Satipatthana Vipassana meditation is also called “The Four Foundations of Mindfulness”.

The Four Foundations of Mindfulness:

1 Kayanupassana Satipatthana -  contemplation of the body
2 Vedananupassana Satipatthana - contemplation of the feelings or sensations
3 Cittanupassana Satipatthana -  contemplation of mind
4 Dhammanupassana Satipatthana - contemplation of mind-objects

To gain insight knowledge (vipassana nana), we must practise the Noble Eightfold Path.
 

"What, 0 Bhikkhus (monks) is that Middle Path the Buddha had comprehended which promotes vision and knowledge, and which tends to peace, higher wisdom, enlightenment and Nibbana? It is this very Noble Eightfold Path".
 

THE NOBLE EIGHTFOLD PATH (ARIYA AT THANGIKA MAGGA)

Wisdom (Panna)

1 Right View or Understanding - Samma Ditthi
2 Right Thought or Right Aim - Samma Sankappa
 

Morality (Sila)

3 Right Speech - Samma Vaca
4 Right Action - Samma Kammanta
5 Right Livelihood - Samma Ajiva

Concentration (Samadhi)

6 Right Effort - Samma Vayama
7 Right Mindfulness - Samma Sati
8 Right Concentration - Samma Samadhi
 

Whoever practises the Four Foundations of Mindfulness can be considered as practising the Noble Eightfold Path also.  How? Just before starting the meditation practice, a yogi (meditator) has to observe the precepts, either five or eight precepts (known as silamagganga). Then the yogi makes an effort (viriya) to concentrate on the meditation object (samadhi), such as the rising and falling of the abdomen with careful noting (sati).

These three aspects are called samadhimagganga.  Because of right aim to the meditation object (sammasankappa), the yogi may gain the stages of insight and path and fruition knowledge (sammaditthi). These two aspects are known as pannamagganga. In this way, the yogi accomplishes the Noble Eightfold Path.

It will be clearer if we explain the Noble Eightfold Path a little further in each and every aspect.
 

1 The Right View that can be classified as:

a Right view of kamma - Kammassakata Sammaditthi
b Right view of jhana - Jhana Sammaditthi (absorption meditation)
c Right view of vipassana nana - Vipassana Sammaditthi (insight meditation)
d Right view of magga - Magga Sammaditthi (path knowledge)
e Right view of phala - Phala Sammaditthi (fruition knowledge)
 

2 Right Thoughts

a Thoughts of renunciation
-  Nekkhamma Sankappa
(that is opposed to sensual desire)

b Thoughts of benevolence for the welfare of all beings
- Abyapada Sankappa
(that is opposed to ill will)

c Thoughts of harmlessness for all beings
- Avihimsa Sankappa
(that is opposed to cruelty)
 

3 Right Speech

a Refraining from false speech.
b Refraining from slanderous speech.
c Refraining from harsh words and abusive language.
d Refraining from frivolous or vain talk.
 

4 Right Action

a Refraining from injuring or killing any living being.
b Refraining from taking what is not given.
c Refraining from sexual misconduct.

Immoral physical and verbal actions such as deceit, trickery, usury and ungratefulness are considered wrong actions.
 

5 Right livelihood

a Not dealing in weapons.
b Not dealing in human beings.
c Not dealing in living beings and flesh.
d Not dealing in intoxicating drinks.
e Not dealing in poison.
 

6 Right Effort

a The effort to prevent unwholesome deeds (akusala) that have not been done yet.
b The effort to discard unwholesome deeds that have already been done.
c  The effort to develop wholesome deeds (kusala) that have not arisen yet.
d The effort to promote the wholesome deeds that have already arisen.
 

7 Right Mindfulness

a Mindfulness of body.
b Mindfulness of feelings.
c Mindfulness of states of mind.
d Mindfulness of mental objects or mental and physical phenomena.
 

8 Right Concentration

This is one-pointedness of mind developed through tranquillity meditation or momentary concentration (khanika samadhi) developed through insight meditation.

To practise the Noble Eightfold Path is to realise the Four Noble Truths (Ariya Sacca).
 

THE FOUR NOBLE TRUTHS (ARIYA SACCA)

1 The Truth of Suffering
- Dukkha Ariya Sacca (Dukkhu Sacca)

2 The Truth of the Cause of Suffering
- Dukkha Samudaya Ariya Sacca (Samudaya Sacca)

3 The Truth of the Cessation of Suffering
 - Dukkha Nirodha Ariya Sacca (Nirodha Sacca)

4 The Truth of the way to the Cessation of Suffering
- Dukkha Nirodha Gamini Patipada Ariya Sacca (Magga Sacca)

To practise the Noble Eightfold Path effectively is also to attain the Path and fruition Knowledges (magga-phala nanas).
 

FOUR STAGES OF MAGGA-PHALANA

l. Sotapannahood
- the first stage of path and fruition knowledge.
(a stream winner)

2. Sakadagamihood
 - the second stage of path and fruition knowledge.
(the once-returner)

3. Anagamihood
- the third stage of path and fruition knowledge.
(the non-returner)
 

4. Arahanthood
- the highest stage of path and fruition knowledge.
(the noble one)
 

DEVELOPMENT OF INSIGHT (VIPASSANA)

Nowadays, most yogis (meditators) practise vipassana (insight-development) from the very beginning of their meditation. They start with being mindful of rising and falling of the abdomen or of inhalation and exhalation of the breath.

By continuing mindfulness (sati), they develop concentration (samadhi).  Developing mindfulness and concentration, they carefully contemplate on the beginning, the middle and the end of rising and falling. And also, they contemplate on the different kinds of sensations, states of mind and mental and physical objects such as consciousness, perception and other mental factors.

With the arising concentration (samadhi) together with mindfulness (sati), yogis see that all phenomena are impermanent (anicca), unsatisfactory (dukkha) and egoless or insubstantial (anatta) after realising nama-rupa (the mental and physical processes of phenomena) and the four primary elements - earth (pa,thavi-dhatu), water (apo-dhatu), fire (tejo-dhatu) and wind (vayo-dhatu). Pathavi-dhatu is characterised by hardness or softness, while Apo-dhatu is characterised by cohesion or fluidity; Tejo-dhatu, by heat or cold, and Vayo-dhatu, by motion or strengthening. In this way, yogis attain the insight knowledge, and happiness of the Dhamma and Nibbana.
 

"Oneself is indeed one’s refuge; how can others be a refuge to one? With oneself thoroughly tamed, one can attain a refuge (i.e. Arahatta Phala), which is so difficult to attain".
 

MINDFULNESS IN DAILY LIFE

Another very important and useful method of meditation is to be aware or mindful of whatever you do physically, verbally and mentally during the daily routine in your life.

Whether you walk, stand, sit, lie down or sleep, you should be fully aware or mindful of the act that you perform at the moment. Whether you stretch or bend your limbs, eat or drink, talk or keep silent, you should also be fully aware of or mindful of those acts. Be sure that your mind lives in the present moment and in the present action. You should not think of the past or the future at all. This is the way to gain insight in your daily life.
 

“Everything arises and passes away".
When you see this (with insight-wisdom), you are away from sorrow".
 

SEVEN BENEFITS OF VIPASSANA

"This is the only way, Bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation; for the complete destruction of pain and grief, for reaching the right path, for the attainment of Nibbana. That is to say the Four Foundations of Mindfulness".
 

HEALING INCURABLE ILLNESSES THROUGH VIPASSANA

Hundreds of stories have been told by those who have recovered from their illnesses through Dhamma-therapy. To practise vipassana meditation is not for healing illnesses. However, for those who strive very hard their vipassana meditation, the meditation can turn into wonderful Dhamma-medicines, whether you believe it or not. Here is one of the true stories about Sayadaw U Nandiya who passed away at the age of ninety-nine in Burma.
 

NEVER SAY IT IS INCURABLE

Sayadaw U Nandiya who later became a well-known meditation teacher as Taw Ku Sayadaw was still a layman. He was afflicted by numerous illnesses. For years he suffered from a paralysis of the legs, hydrocele (swelling of the scrotum) and chronic giddiness. Diagnosed as incurable, native doctors refused to treat him. He was very disappointed with his unhealthy life. When he thus learnt of the diseases and death, his mind became agitated by the miseries of this world.

As a result, he resolutely approached Sayadaw U Pandava in Mahasatipatthana Yeikther, Moulmein. On knowing the situation, the Sayadaw encouraged him to practise vipassana meditation. However, he did not immediately commence his retreat upon arrival, because he was feeling rather weak. But while waiting to recover his strength, he started his meditation, though not seriously He could relieve himself a little from suffering, while contemplating.

He then became a bhikkhu (monk).  After becoming a monk, he had a serious attack of fever and his chronic illnesses worsened.

He then said to himself, “Old age, pain and death may come to me. If I keep on postponing, I will surely fall into the abyss of foolishness.”

“Within a breath, I may be attacked by death. If possible, I wish to die while striving in the practice of Dhamma.”

With resolute mind, he began to strive for the Dhamma on that very day He did not speak to a single person, locked himself up in his room and firmly strove on. He relentlessly noted all sensations that occurred, with diligent effort. By not changing postures frequently and being patient, he could steadily remain attentively mindful for longer and longer stretches of time - from an hour to two, two to three, three to four and four to five hours.

By the time he was able to do so for a continuous six hours stretch the course painful sensations had diminished. And when he could remain still and mindful in one single posture for twelve hours, all the finer unpleasant sensations completely vanished. Eventually, he was relieved of all evident painful sensations through vipasanna meditation. Therefore, there was no more suffering, from his chronic illnesses.

He then said, “A yogi's task is to be mindful of whatever occurs. In doing so, one is indeed eventually relieved of all painful sensations".
 

"Better than a hundred years in the life of a person who is idle and inactive, is a day in the life of one who makes a zealous and strenuous (in Tranquillity and Insight Development Practice)".
 

THE IMMEDIATE BENEFITS OF MEDITATION

In the present day people from all over the world have become aware of the benefits of meditation. To gain the immediate benefits of meditation one must train the mind and use it effectively and efficiently in our daily life. The ultimate aim of meditation is to release the meditators from the wheel of samsara - the cu\ycle of birth and death.

Practising meditation is not an easy task but it is the possible for everyone to practise.  We should understand that if we do something that others cannot do, we will gain something that others cannot attain. The benefits of meditation can be summerised as follows:-
 

- if you are a busy person -
meditation can help you to get rid of tension and to find relaxation.

- if you are a worried person, meditation can calm you and help you to find peace of mind.

- if you are a person who has endless problems, meditation can help you to develop courage and strength to face and overcome them.

- if you are always dissatisfied with everything, meditation can give you the chance to develop and to maintain inner contentment.

- if you are frustrated and heart-broken due to a lack of understanding of the uncertainty of life, meditation can help you to understand the fleeting nature of worldly conditions.

- if you are a rich man, meditation can help you to realise the nature of your wealth and how to make use of it not only for your own happiness but also for the happiness of others.

- if you are a poor man, meditation can help you to develop contentment and not to harbour jealousy towards those who have more than you.

- if you are a young man or woman at the cross-roads of your life, and you do not know which way to turn, meditation can help you to the right path to reach your chosen goal.

- if you are an elderly man who is fed-up with life, meditation can bring you to a deeper understanding of life; this understanding in turn will relieve your pain and increase the joy of living.

- if you are hot-tempered, you can develop the strength to overcome the weakness of anger, hatred and resentment to become a calmer and sober person.

- if you are addicted to drinking or to drugs, you can overcome the dangerous habit which has enslaved you.

- if you are a wise person, meditation will lead you to supreme wisdom. Then you will see things as they are, and not as they appear to be.

These are some of the practical benefits that come from practising meditation.
 

Other benefit of meditation is the attainment of supernatural power (abhinna) based on absorption concentration (jhana). Some extraordinary monks can also gain supernatural power when they have attained path and fruition knowledge (magga-phala nana) based on insight meditation. Of course, the power is not for everyone, but only for some whose perfection are mature enough to gain. There were many monks (bhikkhus) and novice monks (samaneras) who attained supernatural powers during the time of the Buddha.
 

MIRACLE OF YOUNG SAMANERAS

During the time of the Lord Buddha, there were four well-known samaneras (novice monks), namely Pandita, Revata, Sarilkicca and Sopaka.  They were all seven years old. Although they were very young, due to their past good kamma, they became arahants endowed with supernormal powers.

One day, the wife of a brahmin sent her husband to the Jetavana monastery to invite four bhikkhus (monks) for alms food at their house.  She told him to specifically request four senior bhikkhus who were true brahmanas (arahants). But four young arahant samaneras were sent instead.

When his wife saw the young samaneras, she was very disappointed and blamed her husband for bringing such young samaneras. She was furious with her husband and sent him back to the monastery to get senior bhikkhus. In the meantime, she refused to give the young samaneras the higher seats and she did not offer them alms food either.  When the brahmin arrived at the monastery, he met the Venerable Sariputta (the chief disciple of Buddha) and invited him to his house.

When Venerable Sariputta arrived at the house, he saw the four samaneras and asked them whether they had been offered alms food or not. On learning that they had not been given alms food yet, and also that food had been prepared for four persons only, the Venerable Sariputta returned to the monastery So the wife sent the brahmin to the monastery again to get another senior bhikkhu. This time, the Venerable Moggallana came along with the brahmin but he also returned to the monastery when he came to know of the true situation.

By this time, the samaneras were feeling hungry and Sakka (King of Devas), seeing the state of things, took the form of an old brahmin and came to the house. The brahmin and his wife paid respects to the old brahmin and offered him a seat of honour but Sakka just sat on the ground and paid respects to the four samaneras. Then he revealed that he was Sakka. Seeing that Sakka himself was paying respects to the young samaneras, the brahmin couple offered alms food to the samaneras and Sakka.

After the meal, the samaneras and Sakka manifested their supernormal power. The samaneras then returned to the monastery showing their power - one went up into the sky through the central roof; one through the right roof; one through the left roof and the other one went back through the earth. Sakka also went back to his celestial abode making a hole in the roof. So there remained five big holes in the house.

When other bhikkhus asked the samaneras whether they did not get angry when the brahmin couple refused to offer alms-food to them, they answered in the negative. The bhikkhus not believing them reported to the Buddha that the four young samaneras were falsely claiming to be arahats.  To them the Buddha said, “Bhikkhus, arahats bear no ill will towards those who are hostile to them.”
 

"Him I call a brahmana, who is not hostile to those who are hostile, who is peaceful to those with weapons, and who is without attachment to objects of attachment".