I. LOVING-KINDNESS
(METTA) AND
CONTEMPLATION ON IMPURITIES OF THE BODY(Appendix
A)
Every human being
in its existence lives in two extremes of aversion and attachment.
These are habits inculcated in the mind from the past.
In order to break these habits, we practise:
(1) Contemplation on Loving-kindness
(Metta) - to reduce aversion
(2) Contemplation on the Impurities of the Body - to reduce attachment to the
body
II. DEVELOPMENT OF CONCENTRATION
Anapanasati
: Mindfulness on breathing in and out
An untrained mind is used to create
all kinds of habits.
It jumps from one object to another to create thoughts.
We have not allowed the consciousness to rest for a minute or a second.
This causes restlessness to our mind.
We can't make out one single moment in between two thoughts.
We use the consciousness to operate the six sense bases and thereby create a
thought in between.
There may be a lapse in between these periods, but we do not allow the consciousness
to rest.
Anapanasati
develops the mind to a higher state and through developing concentration,
we could control the thoughts as well and thus, allowing our consciousness to
rest
and attain to a state of calmness and peace.
The method is practised by fixing
the mind at one point,
not allowing the consciousness to behave in a way it used to be,
jumping from one object to another.
What we have to do is to be mindful of the object at one point
- watching the in-breathing and out-breathing from that point.
From there, we will develop the Absorption
(Jhana) from the first to the fourth.
Absorption is deep concentration by fixing the mind on one object exclusively.
(See Mindfulness of Mind-object on Right Concentration)
Jhanas
|
Jhana Factors
|
||||
1st
|
Vittaka
(Ini App) |
Vicara
(Sus App) |
Piti
(Joy) |
Sukkha
(Happiness) |
Ekaggata
(One-Pointedness) |
2nd
|
-
|
-
|
Piti
(Joy) |
Sukkha
(Happiness) |
Ekaggata
(One-Pointedness) |
3rd
|
-
|
-
|
-
|
Sukkha
(Happiness) |
Ekaggata
(One-Pointedness) |
4th
|
-
|
-
|
-
|
Upekkha
(Equanimity)
|
Ekaggata
(One-Pointedness) |
Ini App = Initial Application | Sus App = Sustained Application |
*These
Meditation Instructions were given by Ven Amatha Gavesi
of Sri Lanka,
as understood by the compiler Mr Vajiro (Richard) Chia. These instructions and
notes were
specially prepared for those who attended the Meditation Classes conducted by
Mr Vajiro Chia.
III. VIPASSANA OR THE INSIGHT MEDITATION
After
one has full control of the absorption, the teacher will guide them to Insight
Meditation.
Insight Meditation is to develop wisdom, to see, understand and realise the
true nature of life
i.e. that every phenomena rise and fall - it is
ANICCA (impermanent),
DUKKHA (unsatisfactory) and
ANATTA (non-self).
There are four stages to attain:-
First stage of development
To realise:
(i) that we are nothing but MIND and BODY (Form) i.e.
Nama-Rupa;
(ii) cause and effect; and
(iii) rising and falling of all phenomena
Upon realising these,
one will eradicate three fetters, i.e.
- Self delusion
- Sceptical doubt
- Clinging to rites and rituals
Second Stage - Silencing
The
next stage of development is the Second stage.
The two defilements one has to deal with are attachment to sensual objects (Kamaraga)
and hatred (Patigha).
These two defilements one finally get rid of at the Third stage.
In the attainment of the Second stage, half of the effects of these two defilements
is got rid of.
The spontaneous activity of the mind in producing a thought to experience a
sense-object does not create desire.
It is the subsequent creation of thoughts to pursue the pleasant that create
attachment.
Pursuit of what is unpleasant is aversion.
The state of mind in attachment and aversion are the two defilements that promote
and maintain desire.
The yogi can live in the awareness of the mind.
In Mindfulness he can suppress the subsequent thoughts by practicing impermanence.
When thoughts producing desire are reduced, the yogi will experience an upward
surge of the mind
leading to fruition of the Second stage.
*In the
4 foundations of Mindfulness, the 2nd and 3rd foundations deal with feeling
and the creation of thoughts.
These 2 things are performed by the mind.
Buddha directly indicate that feeling and creation of thoughts can be suppressed
by practicing impermanence.
As indicated in the path, Silencing of the Mind does the same performance as
indicated by Buddha in the 2nd and 3rd Foundations.
Third Stage - Silencing
Continued
efforts at further silencing of the mind may lead to the achievement of the
Third stage of development.
Here, the spontaneous activities of the mind in the creation of a thought to
perform the activity of sense base
cannot be stopped but the random thought can be completely got rid of to make
the mind silent.
The mindfulness will become more active after the Second stage of development
ultimately leading to making the mind silent.
Silencing the mind indicates that the defilement of attachment and aversion
the yogi has got rid of
and the yogi only experience an object that attract the sense base.
The habit of the mind promoting thoughts in pursuit of a sense object has since
been overcome
and the quality of mindfulness will very effectively keep the yogi on the alert.
The activities of the mind has ceased to promote random thoughts of pursuing
attachment or aversion.
At this stage, the mind reaches a fruition of the Third stage of development.
There is no desire in the yogi now. Mindfulness is very sharp and deep silence
prevail in his mind.
The yogi is always developing an objectless Samadhi which is very peaceful and
pleasant.
The Fourth Stage
*In
the 4 foundations of Mindfulness, the 4th foundation deal with the Mindfulness
of Mind-objects (Dhammanupassana)
a. The Five Hindrances (Nivarana)
b. The Five Aggregates (Khandha)
c. The Sense Bases (Ayatana)
d. The 7-Factors of Enlightenment (Bojjhanga)
e. The Four Noble Truths (Ariya-sacca)
The Fourth stage of development is to clear
the mind of "I" and "Mine" belief
and developing the mind to a stage to create a cessation of consciousness
(Vinnana).
Buddha has encouraged the practice
of reality of life in each of the 5 grasping groups.
This helps one to reduce the sense of Self.
After this practice, the yogi should be made to analyse the creation of a thought
in regard to each of the sense bases as cause and effect.
This will help to reduce the ego of "I" and "Mine".
"I" and "Mine" are created by bundles of thoughts more in
recollection of past incidents,
creating "I" as the author of such incidents.
To get rid of this habit of the mind,
the yogi should be made to live in the present moment.
The yogi could feel as if the consciousness is in front of him in contact with
the present moment
which in reality is impermanence. This exercise will enable the yogi to get
rid of the ego.
At this stage the mind of the yogi is in vipassana samadhi, always conscious
of impermanence.
Next stage is to get rid of consciousness.
For this purpose the mind must be brought to a stage of equanimity.
The 7 factors of Enlightenment will help one to attain that equanimity.
The mind will be very peaceful and calm existing in the present moment.
Impermanence is a quick change in movement
and
once the yogi apply impermanence to the tranquil mind
the consciousness which is a created force to maintain one's physical existence
in the worldly behaviour.
Living fully in impermanence ultimately lead the consciousness to a Void.
The yogi realises impermanence as nothing but Void.
In this attainment the yogi loses the
perception of the body by the mind and the surroundings
and will realise nothing but Emptiness, where there is no sense of mind and
the body.
The creation carried out by the mind has come to an end and if one lives in
that developed state of mind,
and only realises Void which means there is no mind and body.
Being a worldling, the yogi can comeback to the world but the yogi lives in
impermanence.
Buddha refer to 2 stages of Nirodha.
1. Complete to get rid of all sense
base activities which occur at death.
2. The yogi has realised nibbana but live in the world using the six sense bases
- always conscious of Impermanence.
Contemplation On Loving-Kindness (Metta)
Appendix A
May I be well and happy.
May I be free from enmity, disease and grief.
May I take care of myself happily.
May all beings in front be well and
happy.
May they be free from enmity, disease and grief.
May they take care of themselves happily.
May all beings in the right direction
be well and happy.
May they be free from enmity, disease and grief.
May they take care of themselves happily.
May all beings behind be well and happy.
May they be free from enmity, disease and grief.
May they take care of themselves happily.
May all beings in the left direction
be well and happy.
May they be free from enmity, disease and grief.
May they take care of themselves happily.
May all beings above be well and happy.
May they be free from enmity, disease and grief.
May they take care of themselves happily.
May all beings below be well and happy.
May they be free from enmity, disease and grief.
May they take care of themselves happily.
May all beings in the surrounding
.
May all beings who are dear to me
.
May all beings who are neutral to me
May all beings who are unfriendly to me
..
May all beings be well and happy.
May they be free from enmity, disease and grief.
May they take care of themselves happily.
Contemplation On The 32 Parts Of The
Body
(Imagine yourself removing the
items part by part
and contemplate each part as loathesome and impermanent)
1.
|
Head Hair |
12.
|
Liver |
23.
|
Pus |
2.
|
Body Hair |
13.
|
Pleura |
24.
|
Blood |
3.
|
Nails |
14.
|
Spleen |
25.
|
Sweat |
4.
|
Teeth |
15.
|
Lungs |
26.
|
Fat |
5.
|
Skin |
16.
|
Intestines |
27.
|
Tears |
6.
|
Flesh |
17.
|
Mesentery |
28.
|
Grease/Lymph |
7.
|
Tendons |
18.
|
Chyme |
29.
|
Saliva |
8.
|
Bones |
19.
|
Faeces |
30.
|
Snot |
9.
|
Bone Marrow |
20.
|
Brain |
31.
|
Synovial fluid |
10.
|
Kidney |
21.
|
Bile |
32.
|
Urine |
11.
|
Heart |
22.
|
Mucus |