This document summarizes the teachings of Phrabhavanakhemakhun, a Buddhist meditation teacher. His teachings focus on explaining the theory behind meditation practice to help guide practitioners. The main objective of his retreats is the Paramattha bhavana mindfulness practice, which involves observing the ultimate truth of sensations in one's own body and mind. With a clearer understanding of correct technique, meditation practice can progress and improve greatly. The document then lists various dhamma talks given by the teacher on the theory and practice of Vipassana (insight) meditation.
This document summarizes the teachings of Phrabhavanakhemakhun, a Buddhist meditation teacher. His teachings focus on explaining the theory behind meditation practice to help guide practitioners. The main objective of his retreats is the Paramattha bhavana mindfulness practice, which involves observing the ultimate truth of sensations in one's own body and mind. With a clearer understanding of correct technique, meditation practice can progress and improve greatly. The document then lists various dhamma talks given by the teacher on the theory and practice of Vipassana (insight) meditation.
This document summarizes the teachings of Phrabhavanakhemakhun, a Buddhist meditation teacher. His teachings focus on explaining the theory behind meditation practice to help guide practitioners. The main objective of his retreats is the Paramattha bhavana mindfulness practice, which involves observing the ultimate truth of sensations in one's own body and mind. With a clearer understanding of correct technique, meditation practice can progress and improve greatly. The document then lists various dhamma talks given by the teacher on the theory and practice of Vipassana (insight) meditation.
Teachings copied from https://khemarangsi.wordpress.com/
Phrabhavanakhemakhun( former: Phra Khru Kasem Thammathat/ Surasak Khemarangsi) is a
teacher who has a unique knowledge of dhamma theory, and an expertise in meditation. Those qualities are used in combination in his teachings, which can explain to us the theory behind the practice. His teachings are like a “dhamma map” to point us in the right direction. The Paramattha bhavana, mindfulness practice on the “ultimate truth”( the truth about one’s own body and mind) is the main objective at his retreats. With a clearer understanding about what we are doing and how to do it, our meditation practice will progress and be greatly improved.
Browse and select from the following dhamma talks below:
The Practice
1. The Path of Vipassana (Insight)
2. From Pannatti to Paramattha (Conventional to Ultimate Truth) 3. Three Methods of Meditation Practice 4. Guided Meditation 1 5. Guided Meditation 2 6. Guided Meditation 3 7. Steps of Vipassana Practice
The Theory 1. Vipassana Bhumi 1 – Aggregates (Khanda) 2. Vipassana Bhumi 2 – Contact Bases (Ayatana) 3. Vipassana Bhumi 3 – Elements (Dhatu) 4. Vipassana Bhumi 4 – Faculties (Indriya) 5. Vipassana Bhumi 5 – The Four Noble Truths (Ariya Sacca) 6. Vipassana Bhumi 6 – Dependent Origination (Paticca Samuppada) Dhamma Talk 1 – The Path of Vipassana (Insight) August 29, 2014 neepinit Leave a comment
The Path of Vipassana (Insight)
6 November 2004
Objective: This talk described the overview of Buddhist meditation, the process and goal of the practice. It was transcribed from a talk given on November 6, 2004.
Listen attentively to the dhamma, so that you may gain more understanding. Listening is part of the dhamma study, so that you will gain wisdom. You might hear something new, or clarify something that you have heard before. It will get rid of your doubt, so that your mind becomes a wholesome one that is clear and blissful. You will find ways to solve your problems. Everyone has problems once we are born, and everyone has suffering. What matters is how are we going to solve them, in order to end our own suffering. We can’t solve problems by creating more suffering. When trying to untie a rope – if done incorrectly – we end up creating more tangles.
Nowadays, more often than not, people do not have the right way to solve problems. It is comparable to cleaning your hands using mud.
All of us have two kinds of suffering: body suffering and mind suffering. Body suffering are the processes of aging and sickness. Mind suffering occurs when you do not get what you want, are separated from loved ones, are faced with what you don’t like, do not get what you had hoped for, or become bored with the same old things.
We can relieve some illnesses by using medical treatment, but it is not a permanent cure – the illness will likely return. Eventually, it cannot be cured, and the body will die. The relief from mind suffering is achieved by using the dhamma. From where does one get the dhamma? In the end, it does not come from any book, temple or monk. The dhamma that will end your suffering has to come from within your own self. No matter how excellent the dhamma, if it belongs to another – even to the Buddha or an enlightened person – it will not resolve your suffering. If you gain your own dhamma and insight, even for a small part, you will benefit greatly from it. A comparison can be made to food: a great amount of food that belongs to another cannot compare to the spoonful of food that you place in your own mouth. That spoonful can relieve your hunger. Thus, the dhamma must arise in you in order to relieve your own suffering!
How can the dhamma be created in you? All human beings have the potential to create the dhamma, but most just don’t know how. We tend to live our lives inevitably in the wrong way, by searching for pleasant things for our eyes, ears, nose, taste and touch – to please those senses as we see fit. We mistakenly assume that doing so will reduce our suffering, so we search for them more and more. But no one has ever been completely satisfied; it does not matter how much money you have, how successful you are in your job, etc. – there is no end to it.
When a person has an addiction, there are two options to choose from:
a) To supply himself with more of the drug.
or b) Find a way to get rid of the addiction.
The first is not the answer, since the cravings will continue and will increase. It is not the way to end suffering. The second way stops the craving, which ends the problem. When the mind is free from craving, whether they have the drug or not is no longer an issue.
The Buddhist way to end suffering is the second way – by ending the attachment and craving. Human beings are often afraid of pain. They are not brave enough to get rid of it, so they will keep on finding more “drugs”. If, however, you are brave enough to restrain your need, eventually you will be able to stop. We are attached to sensual pleasures in the same way that addicts are attached to drugs. When we are able to stop the cravings, we can end the suffering. It is very important to understand the method, in order to practice correctly.
How can we stop the craving mind?
We cannot stop the craving mind just by thinking or listening. For example, when you are learning to drive, you can not just think about stepping on the gas or holding the steering wheel alone. You have to take a driving lesson and begin to practice driving. Initially, it will be difficult to drive straight, but after much practice your skill will be improved. In order to stop the craving mind, we must do the same. You cannot rely on thinking or listening to others – you have to practice for yourself, and not only just once. Since the mind has no form and is hard to find, the practice will need even more repetition than learning to drive.
Meditation practice is the way to train the mind. There are two methods that we use: concentration meditation (Samatha) and insight meditation (Vipassana).
Samatha meditation uses focus on one object such as the breath, or a word/mantra like “Bud- dho”. The mind will become concentrated from this meditation, and gain jhana. The defilements will be suppressed, but not eradicated. Craving will return again when there is contact with sensual objects. Sometimes it comes back even stronger once you stop meditating. In this practice, the object upon which we meditate is mostly conventional. It has a name or shape, such as the buddha statue, the in/out breath, etc., and there are many objects to choose from. You stay with the same object until full concentration develops.
The other method of meditation, Vipassana, uses mindfulness or awareness. It allows the mind to perceive whatever appears at the present moment, until a clear comprehension develops. The awareness must cover the entire body. The objects that we observe and are mindful of are called paramattha, or “ultimate truth”. These objects appear as basic sensations in the body, such as cold/hot, soft/hard, and tense/vibrating. The sensations will appear where there are nerve endings. The more you observe, the more sensations you will notice. The goal is to feel these sensations all over the body. You can start in one section, then gradually spread the awareness out to cover the whole body. Try to detect it faster and faster. From that you can be aware of the mind activity that goes along with it. It is easier to start with the body, then go to the mind.
In the mind one can observe thought, feeling, and that which is called the “knowing” ability (the knowing mind is the mind that is aware of things). We need to watch the mind repeatedly until we understand the nature of it. When you are more skillful, you will be able to know both the body and mind spontaneously. The mind will become more alert, concentrated, and will not wander outside. Initially, thoughts will pop up quite often. When you notice that happening, bring it back in. Sooner or later, it will stay in the body. You will have awareness of all sensory inputs – seeing, smelling, hearing, tasting, body sensation and the mind. Focus not only on one thing, but instead observe everything that comes into contact. You can start with one portion of the body first, then spread the awareness over the whole body, and then observe the mind. The way of practicing mindfulness of the sensations is by meditating on the Paramattha dhamma (“ultimate truth”), otherwise known as rupa (form) dhamma and nama (knowing or mind) dhamma.
Seeing the body as body parts as arms, legs, face, etc. is the conventional (sammutti or pannatti) way, with conventional labels. When the mind lets go of the conventional truth there will be no arms, legs, face, etc. The only thing left is sensation. When you sit you will feel hot / cold and soft / hard, without any shapes. The mind is the one that creates the shape from memory and proliferation, which then forms into the mental image of an arm, our body’s sitting posture, or standing, etc. These are all conventional truths. When the mindfulness and clear comprehension are fully developed, there will be no shape, no meaning, no name. When you practice and feel that the sitting body is gone – don’t be afraid, don’t open your eyes and don’t move. If we go back to the conventional way, it is not the way to nibbana because you still hold on to your body. On the Vipassana path you will need to let go of the shape, name, meaning and have only the “ultimate truth” which is the sensation. The knowing element will then appear.
The more you practice, the more truths will show up. The truths have been there, waiting for you to discover it. The body is composed of the elements of earth, fire, wind, water, and consciousness, or the mind. These are the real dhamma conditions. There is no “human” or “animal”. The practice is to realize these facts, and so you don’t create anything. We usually are blinded by the conventional truth. We have to get rid of names, of language, meaning, and shapes in order to see the core of life. When one eats an egg, they are not attached to the shell. We have to peel that off. The shell is the same as the conventional truths that needs to be peeled away. The mind that is attached to shapes or names will not see the real truth.
Conventional truth, however, is still useful in helping with concentration. The mind needs an anchor so that the new meditator can focus on the breathing in and out, “Bud-dho” mantra, or posture, etc. Once the mind settles down, then you can connect to the inside by focusing on the sensation on the skin, or go even deeper into the internal organs, such as the lungs, the chest. Every part of the body has sensations that you can observe. When you have more experience, you can go directly to the sensation.
Vipassana meditation can be simply understood as watching the sensations. The question is, what can you get from watching them (cold / hot, soft / hard, tension / vibrating, pleasant / unpleasant)? The answer is that you will gain wisdom (insight) into this life.
What is the value of wisdom?
The wisdom will reduce the defilements and attachments that cause us to crave, to suffer, to cling on, etc. When we realize the true nature of life, that wisdom will be the weapon that cuts through the defilements. If we have no wisdom, we will still be clinging to conventional ways – this is “me”, my leg, my arm, do not bother “me”, don’t say bad things about me, etc. Anger will arise because of this self. After meditation, you will realize that there is no self. There are only clusters of elements, or nature. Bad words are only sound waves that come into contact with the ear, then disappear. But we usually still hold onto them and get mad. In fact, there is no “me”, no mine.
When you have a clear comprehension of yourself, you will understand others better as well. Life is the same, no matter when you were born. It is composed of elements that change or break up all the time, and are out of our control. We suffer because we do not get what we want. This is because we want impermanent things to be permanent. We want to control the uncontrollable. We want other people and things to be the way that we wanted. All these are causes of suffering or dissatisfaction.
You will realize that all things are impermanent; even our mind changes all the time. They are out of our control. But what else can we do? We can accept it!
The mind that can accept these truths will not be bothered. This occurs because you have already realized the truth. When we watch a waterfall, we already know that the water will flow from the upper to lower level. We have already accepted it and it does not bother us. If we wanted it to flow upward, then we would suffer since it would not go our way.
The mind that is accepting of the impermanence and our inability to control it will only occur when seeing the truth in oneself – that things always change, they cannot be any other way. Once it arises, it will then disappear. Every cell in the body, every atom, will break down at some point in time – we cannot control or stop them. We cannot stop the aging process. In reality, cells are born and die at every moment, but we cannot see it clearly unless we practice vipassana. With vipassana, eventually we will develop the ‘yana’ (insight) to observe these changes. The experience will be different, depending on each level of insight. Some may feel like waves that roll onto the beach, and then disappear. Others may feel like popcorn popping, or grains of sand scattering, etc.
The mind has a more rapid rate of rising and falling than the body. Since we cannot see it, we are led to believe that the mind or consciousness are permanent. So we imagine that after death, the body disintegrates but the consciousness remains. We wrongly believe that it is permanent, that it leaves one body to be reborn in another one. This belief is from the attachment to the wrong view that we call Sakkayaditthi, or attachment of the self, or being permanent (Sassataditthi). This is the belief that the mind or consciousness is a real “self” (atta). Many religions have this kind of belief, and a lot of Buddhists also have this wrong understanding. However, the Buddha did not teach this way. Even when we are alive, there is no permanent mind and no permanent self. If this is true, how can you find a permanent one that dies or is reborn? When the explanation is made in the “ultimate truth” (Paramattha dhamma), then there is no dead or alive animal, no dead or alive human, there is no death and rebirth at all.
In conventional teachings, it can be said that the person who has done a lot of merit in his life will be born into the deva realm. The person who commits a lot of unwholesome acts will be born into the lower realms. But the ultimate truth is different – there is no one being born or dying. When they were alive, sitting here, talking, listening – they were still not human beings. There was no “you” or “I”, “me” or “mine”. In reality, what we call a person is an accumulation of elements (earth, water, fire, wind, air, consciousness, and other things etc.) that are being held together. These elements will break up and disappear, according to cause and effect. The consciousness also arises and disappears. Cells will break up all the time. Each element is not an animal or human. It is only a natural process that is held together, and they do not have insight. The wrong views and/or defilements lead us to be attached to this body – that it is a true “self”, that it belongs to us. In fact, there is no self! When there is no self in this moment, how can we say that this person dies or that animal dies? If we say that the person “dies”, there has to be a person who was “alive” in the first place.
When someone once asked the Buddha, “Would an animal be born after death?”, he did not respond. He also did not respond to the question, “Will a person disappear after death?” This was because the questions were wrong, to ask about an animal or person. In reality, at the present moment, there is neither person nor animal.
The Buddha knew that the questions were useless, that they did not lead to nibbana. His teachings were aimed at realizing suffering, the cause of it, the end of it, and how to end it. Anything outside of this was not taught. If he gave a teaching to the villagers, he would teach about the effects of one’s actions. If they did unwholesome acts, after death the rebirth would be into the lower realms. One who did wholesome acts through body, speech and mind would be reborn as a human or deva. If the teaching was given to a meditator or serious practitioner who aimed for enlightenment, he would be taught directly about the ultimate truth (Paramattha dhamma). His teachings would change, depending on the situation and the listeners.
Thus, we must understand the real conditions of life, that it is a mass of elements that cling together. The moment of death means that there is no more balance, that the elements are not agreeable, so life cannot be sustained and the body disintegrates. This mass of elements has the effects of the previous kamma, with ignorance (avijja) as a cause. So the new mass will be formed again, and we would say a “person” was born or an “animal” was born. In fact, it is a group of earth, water, fire, and wind elements that are transferred from one mass to another. After birth, these elements will appear and disappear continuously. Ignorance is the origin of the defilements, and craving and self-delusion drive us into creating kamma. If the ignorance is still present, then there is no escape from the cycle of life and death. This mass of elements will continue to suffer after birth, but a person would think that he or she is the one that suffers. Vipassana meditation will uncover these facts. When we meditate, we will see that there are only natural phenomena that are continuously changing. There is no “me” or “mine”. This is wisdom that will lead us to the letting go of attachment and the cutting off of delusion and ignorance. The strength of wisdom will cut the cycle of cause and effect, stop the cycle of birth and death and thus, reach nibbana.
It all started from the meditation practice that the Buddha discovered after his enlightenment. If he did not teach this, there would be no one who understood the ultimate truth about life. We would only know about the conventional ways. There is no other teaching that speaks of the concept of anatta (non-self) – only the Buddha taught this. Other religions may teach how to do good things, or teach about concentration meditation. This could lead to being born into higher realms like the brahma. One disciple asked the Buddha if there was any permanent soul or self that was born and lived indefinitely. The Buddha used his finger nail to pick up dirt and said that there was no permanent existing condition, even when compared to this amount of dirt. Any being with ignorance and cravings will continue spinning within the cycle of samsara. So the big problem in life is being caught in this cycle of life and death. We need to find the way out of this cycle. The worldly problems are minor – you can solve them but they will always recur again, and there is no end to it. It is a small problem inside of a bigger one. The problems of old age, sickness, death, and separation from loved ones cannot be solved. If we can solve the bigger problem of being reborn again and again, the other problems will be resolved by themselves. The mind free from attachment will not suffer from old age, sickness, separation or even death. There is no suffering because there is understanding of the truth. A problem will not exist because the mind has already let go of it and this is where it ends. It does not matter how many problems there are if the mind can let go. If attachment still exists, every time we solve a problem a new one arises again.
The answer lies in the mind. When the mind is able to let go, then it will be clear and peaceful. The Buddhist teaching aims at solving the problem in the mind. It however does not mean that you can neglect this body since it is not yours. You still have to be responsible for yourself, your family, your belongings, etc., and do whatever needs to be done. These are yours temporarily. In the end, when changes occur you will be able to accept them.
You have to train the mind by practicing meditation in order
to cultivate wisdom. The training is to learn about yourself, and not pay attention to the outside. The outside world and its problems are endless, but knowing about our body and mind will end all of the problems within. When you understand yourself, these problems will be over. You have the ability and the right to learn about yourself. The tool is there as well, so there’s no need to travel anywhere to find it. The way to enlightenment is “knowing yourself”. This is why the dhamma is said to be “sanditthiko” which means the meditator will know it by oneself. We can sense it by ourselves – we don’t have to believe others – and the dhamma can be proven. The Buddha’s teaching is the truth that can be seen without believing in others. You can begin seeing the path to end suffering after gaining some concentration and mindfulness. The Buddha said that greed, hatred and delusion are the causes of suffering. Can you tell if this is true? You can see how anger makes you unhappy, and how cravings also do the same. When you develop mindfulness and are able to let go, you will find that when your greed, hatred and delusion are reduced, you are happier. The mind will be blissful and peaceful. This is just the beginning – the more you let go, the more happiness you will experience. This can end our suffering, you don’t have to listen to what other people say. Similarly, when you take medicine and get better, you know for a fact that it must be good.
The most important thing is having the right aim and right intention. We need to set a goal for our life, have a direction we want to go in, and know the main value of life. If not, we will be aimless and just go with the flow. Worldly jobs are temporary – the real job is mental cultivation. What we can do to develop wisdom and eliminate the defilements is more important, since it can end suffering! You can do your work when there is an opportunity, but don’t be too serious about it. Having wealth, status, etc., cannot end your suffering. Clear understanding and gaining insight is more important. Let us have a clear aim, clear understanding, and right view while living this very life!
This is the end of the dhamma talk. I wish for everyone to have happiness and prosperity, and continue to make progress in understanding the dhamma.
Dhamma Talk 2 – From Pannatti to
Paramattha (Conventional to Ultimate Truth) September 4, 2014 neepinit Leave a comment
From Pannatti to Paramattha (Conventional
to Ultimate Truth) Objective: To know the difference between pannatti and paramattha, how to differentiate between them, why we need to observe paramattha when doing vipassana, and how to do it.
The process of meditation
First, you can be mindful of the pannatti, or conventional object. This is not yet a vipassana practice, so you will not gain insight. Vipassana is the true insight into this body and mind. We start with the pannatti in order to develop concentration, so that the mind will be stable and not jump from one thought to another. The mind will be calmer after the hindrances are suppressed. After that, we will go deeper by connecting to the paramattha( ultimate) dhamma. If you already have an understanding of the paramattha, you can go directly to being mindful of it.
If you are not used to or do not understand paramattha, then start with pannatti first. Both are the bases of mental cultivation upon which the mind can focus, but the end results are different.
Pannatti (conventional truth) will result in a stable, concentrated mind.
Paramattha (ultimate truth) will result in gaining insight, which leads to liberation.
So the first step of the practice can start with focusing on the pannatti, and then getting into paramattha. The difference in the practice can be very subtle. Some people may be able to focus on the paramattha, but still fixate on one location and are not able to generalize. They may be aware of only one area, or a couple of areas. This is okay because the awareness can spread to the whole body and also to the mind’s activities. At this level, mindfulness can be stronger and they also can develop some insight. They may see varieties of forms and mental activities, but the mind is not yet neutral. They may try to pick up sensory inputs, get drawn into them, focus on them, or hold on to them. When one has reached a deeper level of practice, the knowing will be more spontaneous and natural, without any control. This is the way to reduce the pannatti (conventional dhamma), until it disappears and the knowing of paramattha becomes clearer and more pure. Insight into the ultimate truth will increase and eventually, the mind will be liberated.
We are used to conventional things, so using pannatti is easier to practice. We are also attached to them, so it is harder to understand the paramattha. This allows people to start doing meditation by focusing on the objects they are familiar with, which leads them into concentration (samadhi). The mind will be peaceful, and they will experience joy and happiness. This will allow them to see the value of the dhamma and be more confident. It will encourage them to put more effort into meditation. I knew a person who used to be an alcoholic and had problems with gambling. He attended one meditation course and gained some samadhi – it brought joy and happiness that he had not experienced before. He was transformed into a completely different person. He stopped drinking and gambling, had more money left, and was able to pay off his debts. His family was also happier. He did this on his own, as a result of his experience after meditation! Even though he gained concentration but not yet insight, meditation still had a significant impact on his life.
What is the pannatti?
Pannatti has two characteristics.
1. It has a shape and form.
2. It has a name (language) and meaning.
Any condition that has a meaning or name is the pannatti. The Buddha stated that there were 40 items that could be objects of samatha meditation. Some examples are colors, water, fire, metta, the Buddha’s qualities, etc. Besides these, there were a few more listed in the Four Foundations of Mindfulness Sutta. Some portions of the sutta – with the mindfulness of the body – have pannatti conditions, which can be the basis of concentration. We can decide this for ourselves. If it creates concentration, that would be pannatti. Or, if you use pannatti you will develop concentration.
Four foundations of mindfulness (Satipatthana Sutta)
Mindfulness of the body (Kayanupassana) means mindfully contemplating the “body in the body” repeatedly. What is included in this body contemplation?
Breath: in-breath and out-breath
Posture: standing, walking, sitting, lying down
Elements: the four elements of which we are composed: earth, water, wind, fire
Minor movement: raising arm, bending down, turning, dressing, etc.
32 parts of the body
Corpse
You can select one of these to contemplate. For example, you will use the breath by being mindful on the breath. Every living being has a breath. It passes through the nose all the way down to the chest. The feeling of the breath will end in the abdomen, which can be felt. Be attentive and mindful of the breath. The air that passes through is paramattha, it is composed of the elements of earth, water, fire and wind. There is more wind than the other elements. When you are starting out and cannot yet see these elements, you can use pannatti first. When breathing in, know that there is a breath going in. When breathing out, know that there is a breath going out. Or if the in-breath or out-breath is short, know that it is short. If the in-breath or out-breath is long, know that it is long. This is the way to use the breath as an anchor, so that the mind does not wander around. The mind will become settled, peaceful and happy. You can decide whether you will use pannatti or paramattha on your own by using the things you have learned.
Pannatti (conventional) dhamma has name or meaning.
Knowing of the in-breath and out-breath has meaning, so this means that the mind is using pannatti.
The same goes with knowing whether the in-breath or out-breath is long – it has the details of meaning.
So at this point, we are using pannatti. The result of the practice will be concentration, and samadhi will develop. Some people have very busy minds and cannot focus on the breath alone. Experienced meditation teachers have wanted to help them, so they suggested adding some wording to the breath. Some examples are buddho, dhammo, sangho, etc. “Bud” while breathing in, “dho” while breathing out. This works well with the breath.
“Bud-dho” also is pannatti since it has a name and meaning. It helps the mind to stick with the breath better. Some may go further and see some shape or form – you will see the breath as a flow of air going in and out, or see it as a rainbow. It may feel like something is soft or misty. These signs, which are also pannatti, have a shape or structure that the mind creates. If you do not see these signs, you may see an image of the nose, throat, or chest. After this, samadhi can follow. Some find that watching the movement of the abdomen is easier, so another method involves using rising and falling. All of these methods are watching things that have names, mental images and shapes, and the end result will be samadhi or concentration.
So where is the paramattha?
Using the same breath, you can feel the sensation of the breath that touches the nose. There is a sense of hot or cold, which is the fire element. The hardness when the air contacts the nose is the earth element. When you observe these sensations, they are paramattha (ultimate) dhamma. This is the true vipassana practice – you erase all names, meanings, and shapes away. What is left is purely sensation.
Initially, it may be too hard to observe the sensations alone. You can start by adding the pannatti or by alternating them. If you use the watching of the abdomen, you can drop the words “rising” and “falling.” Instead, you observe the tension, relaxation, or vibration of the abdomen. Sometimes, the mind cannot focus on finer sensations, so the mind becomes empty. That too is pannatti, since “empty” is a concept and you have not reached the ultimate truth yet.
The Four Foundations of Mindfulness also have instruction on other contemplations of the body, such as using body postures. When sitting, know that you are sitting; when standing or walking, know that you are standing or walking, etc. This practice is also pannatti, since it refers to the meaning of sitting, standing, etc. We also use, ”I am sitting”. The action of sitting, standing, etc., comes from the shape of the body. For example, sitting means flexing at the hip, the back is straight and perpendicular to the lower part of the body. But standing means that the body is straight, but is perpendicular to the floor. If the body is straight on the floor, it is lying down. If there is movement of the legs, that is walking. All of these have meanings, shapes and forms, so they are all conventional, or pannatti. If you are mindful of the sitting posture, the result will be samadhi.
“Ultimate truth”, or paramattha, are ones without shape, form, or meaning. You have to be able to feel it. Even though it can be called something different in every language, everyone will feel the same thing.
After you contemplate any pannatti for a period of time, the mind will become more stable. The second step is changing to the paramattha by contemplating the sensation, not the shape or form. You will start to notice sensations on the body from the contact. The fire element will be hot/cold (less heat). The earth element is soft/hard. The wind element is tension/relaxtion, or vibration. This can be observed on the skin, or in the internal organs. Mindfulness that is more refined and persistent will detect more subtle sensations. If the sensation is balanced, then pleasant feeling (sukkha vedana) will arise. If the sensation is too strong or painful, then unpleasant feeling (dukkha vedana) will arise. This is paramattha, which is going deeper into the mind and vedana.
Feelings in the body (cold/hot, soft/hard, tension/vibration) will be only noticed at one little spot at each moment. Usually the mind will gather these single points of data and form them into a shape, and then attach a name and meaning to it. That sensation changes into a leg or an arm. This, is when pannatti is formed. It turns into the “pain in my leg” or “my arm is numb” that we are accustomed to.
If the paramattha practice is pure and does not have any pannatti, there will be no “leg”, no “arm”, no standing or sitting. The mind will only perceive sensations. It is very hard, not adding pannatti to that sensation and feeling only the sensation. You can experiment with this for yourself. Start by making a fist, and then opening it. Try to focus only on the sensation – not seeing it as a hand or fingers. It is usually difficult to get only the sensation. We usually feel it as the “fingers” or the “hand”, etc., which is pannatti. The reason we cannot experience pure sensation is because we are overly focused on one specific location.
So, the key to deeper practice is to not focus or look only at one spot, but observe everything and let go of it.
The same can be applied when observing the senses from the other sensory inputs (eyes, ears, nose, tongue and mind). If you overly focus on any one sense, you will progress into pannatti. So try to observe the mind as well. When focusing on the hand and feeling the sensation, also know the mind. If you do not focus solely on one object, the shape and form will be erased. What is left proves to be the ultimate truth, or paramattha.
In this sutta, there are also other choices. Contemplation of the 32 body parts is also pannatti. For example, hair has a shape and name. We contemplate the dirtiness of the hair, which has meaning. When we see this, the mind will let go of the attachment to the beauty of the hair, and concentration and peacefulness will develop. After that you can observe the paramattha, which is the state of the mind.
So your practice can start by observing the body sensation in one spot, then spreading the awareness to a more general area, but keeping the feeling of cold/hot, soft/hard, and tension/vibration. After that we observe the mind, know the reaction and character of the mind. It will be harder to observe the mind, but vipassana practice requires you to know the mind. There will be no progress if you do not reach the mind. If you only focus on the body, it will always extend to pannatti. The mind can even perceive any story without having contact from the eyes, ears, nose, tongue, or body. Thoughts will proliferate and form into meaning, shape, structure, etc. For example, you may think of a loved one, and then his or her face will appear in the mind, along with his/her name, story, etc. To catch the mind, awareness has to be pointed at those thoughts which appear and disappear very quickly. You will only realize this after the thought has passed. If you are mindful at that one moment, you will realize that there was a thought. If you overly focus on the thought, it will expand and turn into pannatti again. So, mindfulness has to be perfect – not too loose, nor too tense. It may be hard to know the character of the mind at the beginning. You can start by observing feelings or mental activity that occur in the mind (cetasik), such as liking, disliking, peacefulness, clearness or confusion, etc. When you observe them more and more, you will develop the automatic awareness that covers both the body and the mind. The mind will be neutral, stable, and natural. It will not be drawn into the conventional way (pannatti). The true nature of this body and mind will be revealed, which is the process of appearing and disappearing. Insight into the three characteristics of impermanence (anicca), suffering (dukkha) and non-self (anatta) will be made apparent. This is the vipassana yana!
Dhamma Talk 3 – Three Methods of
Meditation Practice September 10, 2014 neepinit Leave a comment
Three Methods of Meditation Practice
8 January 2005
Objective: The three methods of meditation practice are described. Progress and success in the practice can depend on the right selection of the method most suitable for the meditator.
This talk will focus on the meditation practice. According to what was described by the Buddha, it can be compiled into three methods. Success will vary with each method, depending on the background, character and previous experience of the person in question. If you choose a suitable one, your meditation practice will progress. On the other hand, the wrong method may delay results or block success.
One example was a young monk who was ordained by Sariputta , the main disciple of the Buddha. Seeing as he was a young monk who tended to be preoccupied with sensual pleasures, Sariputta advised him to contemplate the 32 body parts as his object of meditation. This is usually the method to eradicate lust, since the contemplation is on the dirtiness or unpleasantness of each body part – the skin, hair, nails etc. This young monk tried very hard, but did not see any progress. So he was brought before the Buddha, who gave him a lotus to contemplate. It did not take him long before he became enlightened. The Buddha had insight into his nature – he saw that this monk had been a goldsmith for hundreds of lifetimes. He was used to seeing beautiful and delicate objects. Once he contemplated a suitable object, he was able to make progress and become enlightened. And so, let us see which one of these methods will be best for you. 1. Samatha (tranquility) meditation before vipassana (insight) meditation: samatha pubbangama vipassana (develop insight preceded by tranquility)
WIth this method, you would start by focusing on the pannatti (conventional) object until full concentration develops and you gain jhana (state of absorption in meditation). After that you pick up each of the jhanic factors (rapture, happiness and one-pointedness) and contemplate the three characteristics (impermanence, suffering, and non-self) of these jhanic factors.
When developing samatha, the objects used are pannatti. These can be bright lights, signs, a crystal ball, etc. But, when doing vipassana, contemplation will be directly on the mind. Allow the knowing mind to focus on the jhanic factors, which are the paramattha (ultimate truth). They will be appearing and disappearing, which are the three characteristics in the jhana. When one sees this clearly, insight will develop and one will be liberated.
2. Practicing vipassana from the start, with samatha occurring afterward: vipassana pubbangama samatha (develop tranquility preceded by insight).
These can be done if one has an understanding of vipassana practice and uses mindfulness to observe the paramattha dhamma that is present at that moment. Any sensation that comes through the eyes, ears, nose, tongue, body and mind may be watched. The sensation may be cold/hot, soft/hard, tense/vibrating, seeing, hearing, tasting, smelling, etc. The mind can also be observed from time to time as thinking, knowing, feeling. With this method, the concentration will not be strong enough to suppress the hindrances. Any of these hindrances (sensual desire, ill will, sloth and torpor, restlessness, doubt) can be the object of meditation. When mindfulness improves, and the meditator is able to be aware of any input more quickly and continuously, then samadhi will occur spontaneously. This happens without having to focus on any meditation object. The key lies in having the mind be neutral, not overly focused, and able to let go without clinging to each input. The mind will be stable, centered, and not wandering outside the body. It will keep the knowing inside the body and mind.
You have to have understanding in paramattha dhamma, which is being able to observe the condition of the body and mind. The focus, however, is not on the conventional object. In order to do Vipassana, one does not need to have deep concentration – momentary concentration (khanika samadhi) is enough. The practice can be done in every posture–standing, sitting, lying down, bathing, brushing–until mindfulness and clear comprehension occur spontaneously. Concentration will follow, leading to the development of vipassana insight and the liberation of the mind.
3. This method will be the one for those who have tried and cannot practice using the other two. They do not have the right faculty to develop jhana, or mindfulness that is not strong enough, or enough understanding about the paramattha. So, for them vipassana was also not successful. This method involves using samatha in tandem with vipassana; it is called yuganaddha samatha vipassana.
This method seems to be suitable for many people nowadays. It is harder for them to gain jhana, and they do not possess enough understanding to do vipassana. This way, they can alternate between the two.
Begin by focusing on the pannatti like the inbreath/ outbreath, using “bud-dho”, or counting. Concentration will develop but not to the point of having one-pointedness. When the mindfulness is strong enough to stay with the breath, then start observing the sensations. When the air comes in, there will be tension rising in the lungs. When it goes out, there will be relaxation. There is also a pleasant feeling that comes with the breathing. Knowing of inbreath/ outbreath is samatha, while knowing tension/relaxation and the pleasant feeling is vipassana. This method alternates between the two.
Some may be familiar with the watching of the abdomen. The knowing of the rising and falling is samatha. If one can sense the tension or vibration of the abdomen, that is vipassana.
While focusing on the sitting posture, it is pannatti since there is a shape and meaning. But knowing the hard sensation around the buttocks while sitting or knowing unpleasant feelings is paramattha. The same thing is true with walking: knowing the lifting, stretching, stepping or right foot-left foot is pannatti. Feelings of hard/soft or pleasant feeling is paramattha. This way, we can alternate between samatha and vipassana. After repeated observations, they will begin to separate from each other. Some may have stronger concentration and gain samadhi – the mind will then attain one-pointedness. Others may drop the panatti – all words, shape, meaning, etc. The mindfulness is only with the sensation. This becomes pure vipassana practice and continues on the path to liberation.
If the concentration is getting better and heading towards becoming one-pointedness, let it be. Do not withdraw from it. Allow the samadhi to develop and continue to do vipassana later. If the mind can contemplate the sensation, be persistent until vipassana develops. We can practice any way we choose with a clear understanding. We will have a broader mind and be able to understand why some people do it this way or others that way. They can walk fast or slow, it is okay. You will not cling to your own method and will not decide that others are wrong. Understanding the scope of the practice will allow you to know how it can progress. It can start with focusing on the pannatti and continuing into paramattha.
The next goal is understanding the paramattha dhamma, rupa dhamma (form) or nama dhamma (mind). You can start by listening to the teaching about rupa nama, pannatti and paramattha and knowing what they are.
The paramattha in the body are the sensations of hot/cold, soft/hard, tension/vibration, pleasant and unpleasant feelings, etc. If you have never experienced these sensations on your own, you will only memorize it, but not yet know it. When you start practicing you will discover reality – know the cold/hot, soft/hard, tension/vibration, etc. Now you will be able to acknowledge the real thing. You will find the mind, see what the thoughts are, and see your greed, hatred, etc. You need to look into these directly and do it repeatedly. In the end, you will have a clear understanding because the things that you have observed will reveal the truth.
What is the truth that you will see?
The truth is that everything will appear and disappear, that everything is impermanent! It cannot be sustained in the same way and it is out of our control. These are called the three characteristics, “anicca, dukkha and anatta”. These dhamma conditions will be observed repeatedly until you gain a clear insight that this life is only a natural process of appearing and disappearing. It depends on the system of cause and effect. It is not us, and it does not belong to us. We are used to thinking that there is a self, but after practicing repeatedly we will realize that there is truly no self. This is the way to withdraw from that attachment and purify the mind.
When you truly see a condition, it has no name. For example, when you eat a foreign dish, you know what it tastes like, and you are full afterward. But if another person told you about when they had it, we could only imagine how it tastes but not really know it.
Gain vipassana insight first by listening, and then by trying to practice continuously, with clear understanding. This is the most valuable thing in life. It would be a waste of the time available in your life if you did not get the chance to hear the teaching of the way to end suffering, and the path to do that. Instead, you would become lost and would continue on that path which leads to suffering. Even when you would try to do good, it could be the good deed that leads to suffering, and not out of suffering. But, if you practice vipassana, it will be the good deed that leads you out of suffering.
The result of making the same merit can be different: one will stay in suffering, but another will lead to the end of suffering. If you make merit with understanding, it will lead you out. If you wished for a reward from the merit, like gaining prosperity after making a donation, or being reborn in heaven, this means that you wished for it with greed in your mind. You will still receive merit, but you still have attachments or delusions, which in no way can lead you out of suffering. You will continue in the endless cycle of aging, sickness and death, separation from loved ones, not getting what you want or getting what you don’t want.
Another person made the same merit and wanted to end suffering, so then did he wish to get rid of his cravings. Would he gain prosperity even though he did not wish for it? He already gave, which was his cause for wealth, so the effect would follow. It is the same as planting a mango – the result will be a mango tree that bears fruit. If you make merit without having delusion, it is the way out of suffering. This is one of the virtues.
Having done good deeds in the past will be reflected in having good results in this life. That you are able to attend a meditation retreat can be the result of your past wholesome acts. If you had no past merit, you would not be able to reach this point of practicing vipassana. This is not a coincidence! It is a sign of one who can be liberated. That is why you are on the path to nibbana. If you had no past merit, it would not happen. You must have done some good deeds and wished for an end to suffering. It brought you the conditions, the faith, or the invitation from someone to attend the retreat. Now you have the chance to practice vipassana, which will lead you to see the light at the end. It must have been virtue that brought you here. This explains how merit making could result in liberation. Merit can be performed by giving (dana) or keeping precepts (sila). If you do so with the goal of liberation, it will add up in your virtue. So you have to understand the right way of making merit. It is called kusalavivatta gamini (making merit to end suffering).
Visiting the temple and learning the teachings will increase your wisdom. It helps you understand the way to cultivate the mind, and how to lead your life. And, it is more valuable than not having any understanding. Many do it blindly or have the wrong understanding, or even do it as a ritual. The result would be kusala yana vipayutti (making merit without wisdom). But when we do it with understanding, we know what is wholesome and unwholesome or know the law of kamma, etc. So the wholesome act is done with underlying wisdom, which will be kusala yana sampayutta.
Better than making merit is practicing vipassana meditation by developing mindfulness and contemplating on the body and the mind. This is composed of vipassana yana (insight knowledge). People who do not practice will not have this kind of wisdom. It also has different effects. Rebirth will be from three causes; the mind will be without greed, hatred and delusion. One who is born without all three of these causes (ti hetu) will have a chance to be enlightened or at least gain some insight within this lifetime. If you make merit without understanding you will be born with delusion, or lack only two causes (without greed and hatred). The result being that you would have a chance to practice but not gain full insight or be liberated. If someone who has good intentions to make merit but then becomes upset or has regrets after that moment, it means that he/she has hatred or greed. The merit will also be affected. So the intention and condition of the mind will determine the result of the merit. This is why listening to or studying the dhamma as well as practicing meditation is very valuable.
There was a story about a man who was born with unattractive, ugly features. He could not find a job, so he ended up joining a gang of robbers. They had killed many, and had caused a lot of chaos – to the point where the king had to catch all 500 of them. They were all supposed to be executed, but the king did not have enough executioners because there were so many robbers. The chief robber was offered freedom in exchange for killing the rest, but he refused. The ugly man volunteered for the job and was appointed as the executioner, which he did and stayed with until he retired. On the day of his retirement, he felt he needed to clean up since he had been contaminated with blood for many years. So he asked his wife to prepare a nice meal, washed himself, and dressed up. As he was ready to start his meal, Venerable Sariputta showed up with his alms bowl. This man felt inspired, since for all of his life he had only committed unwholesome acts that took so many lives and created so much suffering. He had a meal that was well prepared and the monk was there, so he invited Ven. Sariputta to receive the alms. After the meal, Ven. Sariputta gave a blessing and a dhamma talk. This man could not sit still, was so restless and could not listen to the dhamma. Ven. Sariputta asked him why he could not sit still. He replied that he had committed a lot of sins by being a robber and had also been an executioner, killing so many people. Ven. Sariputta asked him when he killed others, did he want to do it, or he was ordered to do so? His answer was that he was ordered to do it. So the venerable asked him how that could affect him. The man listened carefully, and felt relieved. His mind was settled and he was able to listen to the dhamma and thus gain some insight. Soon after he passed away and was reborn in the heavenly realm. He was able to escape from being born into the lower realm.
Whatever acts one commits, they will have an effect on the mind at the time of death. This is why it is customary in Buddhist countries to advise the dying to do merit-making, to remind them to be mindful and to reflect on the triple gems (the Buddha, Dhamma and Sangha), or to think about previous wholesome acts. This will lead them to be born into the higher realms. One person once asked me, since he was turning 40 and had done many bad things, would he still have the time to correct them? This story has been a good example for him. Only one day is enough to turn things around. This person still has time to change. So a meritorious deed that has an effect at the time of death is very crucial, unless one has serious negative kamma, such as killing ones parents, killing the arahats, hurting the Buddha, or causing a schism in the sangha. In that case, no merit can help.
We are fortunate to be able to practice the dhamma, learn the path and know how to practice. What is left is up to us – to start working on the path, to put effort into developing mindfulness and contemplating the body and mind. You can follow the steps of the practice by first using pannatti to settle the mind, then focusing on paramattha in one location. After that, expand your observation to cover the entire body, also being aware of the mind. At the end is letting go. Gaining vipassana insight means that you have stepped up to the path of nibbana. You have come the right way, and it is the only way to the liberation from and ending of suffering. There is no other way that will lead to nibbana. There are no enlightened persons (arahat) in other teachings. The Buddha once responded to the question of whether there were other enlightened persons, in other religions. His response was that only the ones that have the teachings of the practice – the Four Foundations of Mindfulness, the noble eightfold paths – can be lead to the magga, phala and nibbana. The other practices will not reach that goal. They will only divert to pannatti or conventional truth. There are other teachings of tranquility meditation that exist. However, to gain insight and cut through defilements, you have to practice mindfulness, observing the body and mind, or the paramattha dhamma. This way is the one and only way.
You are fortunate to be born with a chance to hear the teaching, and even more fortunate to have the chance to practice the correct way. It is the most valuable treasure in this life, more than anything you could possibly own. The rest is to try to understand clearly and practice diligently.
This is the end of the talk. I wish you all happiness, and progress in the dhamma.
Guided Meditation 1 December 1, 2014 neepinit Leave a comment
Guided Meditation #1 We are sitting with body and mind composed. Relax your body. Let go of what is in your mind.
We note it lightly without expecting to gain anything – the main practice is trying to let go.
Be aware of the inbreath and outbreath. When breathing in, know the in-breath. When breathing out, know the out-breath. Follow every moment of the breath. Know it clearly – when the in- breath is long, or the out-breath is long. Know it clearly, when the in-breath is short, or the out- breath is short.
We are noting the whole breath.
Notice every period of each cycle.
Be aware of the breath from the beginning of breathing in, during breathing in, and end of breathing in.
Be aware of the breath from the beginning of breathing out, during breathing out, and end of breathing out.
Observe any changes.There is a pause after the end of the in-breath – after that the out-breath starts. There is a pause after the out-breath – after that the in-breath starts.
Adjust the breath so that the in-breath and out-breath are smooth, relaxed, soft, and refined. After breathing in fully, gently breathe out slowly. The breath will become more soft and subtle.
When you follow the inbreath and outbreath continuously, concentration will develop. The breath will be lighter, quieter, and sometimes it appears to stop. Continue to watch at the same spot without reacting – you will notice the change in the breath.
Continue to observe the breath with effort, mindfulness, and clear comprehension. But at the same time, also let go of the pleasure or dissatisfaction that arises. Watch the breath without controlling it. Notice that during breathing in and breathing out either pleasant or unpleasant feelings may occur. Happiness or unsatisfactoriness also may arise. When breathing in the tension in the chest will increase, when breathing out it will relax. You will see it as a vibration.
Expand the awareness of the sensation to cover the whole body – starting from the upper, going to the middle, and continuing to the lower part. The sensation can be felt on the skin, in the muscle, or inside the body. It can be hot/ cold, soft/ hard, tense/relaxed, pleasant/ unplesant.
To be aware of the upper body part, focus on the head, face, eyes, mouth, neck, etc. All these parts have sensations of tension, vibration, aching, hot, cold, etc.
The middle body part is from the neck to the abdomen. Observe the movement during breathing- in and breathing-out. Also, note the beating of the heart around the chest area. There may be heat and vibration that can be felt inside the abdomen or other sensations on the arms, hands, trunk etc. The lower part is from buttocks down to the hips, legs and feet. There may be a sensation of hard/ soft , heat/ cold where the buttock touches the seat, or the legs touch each other. You can feel the weight of the body pressing down, or feel the tension and the heaviness. There may be some uncomfortable feelings such as pain, or aching at any body part that you will be able to notice.
Expand the awareness from the lower part of the body to the middle and upper part. Spread your clear awareness to cover the whole body. Observe whatever sensation that shows up on the body, and at the same time notice the feeling that appears in the mind. Notice the ongoing mental processes. It can be feeling, perception, volitional formation and consciousness that creates a variety of emotions. There are many of them ranging from feeling happy, unhappy, irritated, peaceful, a calm/busy mind, depressed mind, etc. Notice and then release them.
Learn to live without making comments or having control over whatever is going on. If you hear any noise, just know it. You do not have to reach out to the sound. You still can hear, even when you focus on the body sensation. You will feel the vibration inside the body, and also see the mind. Don’ t send the mind outward. Let the mind be settled, and keep the focus on the mind. Allow the noise to reach the ear. The mind is the knower, the watcher, and the receiver. There will always be a knower and the one being known. Feeling, thought and proliferation will follow the knowing. Watch the thinking and let go of it.
Note what is going on inside the brain as well. It may be sleepy or exhausted, which will affect the mind and make it dull and sleepy. Carefully notice these feelings. Learn to know what an unaware mind is like. Contemplate all physical and mental conditions – these are the real life nature.The rupa( form) and nama( mind) are elements that come together and then separate according to the cause and the condition. What you need to do is to note them. Train the mind to let go – not wanting anything, not commenting on anything. After noting, put them down and let go.
(Continue the practice until the end of the period.)
Guided Meditation 2 December 1, 2014 neepinit Leave a comment
Guided Meditation #2 Be aware of the whole body – noting and contemplating the body in the body, feeling in the feeling, mind in the mind and the dhamma in the dhamma.
What is the body in the body? One is the breath. Be mindful of the in-breath, be mindful of the out- breath. Try to relax when following the breath coming in and going out. Adjust the breath so that it is comfortable. Sometimes the breath is long and deep. Mindfully release the breath. Notice the feeling and learn how to breathe comfortably. The breath can be long or short – it is out of our control. Be relaxed, and watch it.
Note the feeling( vedana) – it may be pleasant, unpleasant, happy or unsatisfactory. The mind is the knower. It can sense all the feelings in the body and in the mind. Notice the mind – all the wholesome and unwholesome dhammas are in the mind.
Notice that the breath comes in on its’ own. When breathing in and out, we can feel the movement, vibration, shakiness, tension, and relaxation around the chest and the abdomen. There may also be a pleasant or unpleasant feeling along with the breath. Know them and let the feeling pass by and try to be neutral. Note the feeling of the coldness or the pleasantness on the body. The coldness/ pleasant feeings on the body and the mind that knows them are two separate things. The coldness is on the body, the knower of the coldness/pleasant feeling is the mind. The mind also has feelings. It can be peaceful, not peaceful, can be clear, depressive, or happy. It can also think. We can observe the process of applied thought, sustained thought, investigating and creating. These are all functions of the mind.
Be mindful of the mind and let go of everything – do not hold onto or become attached to anything. Notice all the body and mind conditions that arise, such as the hearing, the thought, the cold feeling, the pleasant feeling, the unpleasant feeling, etc . Notice them along with letting go.
It is important to practice letting go. Once we can let go of the thought, feeling, and knowing, the mind will become light, bright, clear, and expansive. Try to not make comments and not want anything. When realizing that the mind is overly focused, try to relax. Note the mind softly, pretending as if you are not watching to know it. Keep the mind still and not have it running after any condition. Let the mind be natural. When you stop the mind from thinking, the mind will then know itself.
Notice any feeling that may appear anywhere on the body, or in the mind. Mindfulness means knowing any condition at any time. Note the change, the appearing and vanishing, the uncontrollable nature of these conditions. When mindfulness of the mind becomes strong, it will know the condition in the present moment. The mind will not wander into the past or into the future.
When the mind starts to drift off, know it. When being mindful, know it, and when thought arises, know it. Know the pleasant feeling. When you drop all conventional conditions, the shape, name and meaning will disappear. There is no arm, leg, or trunk anymore. The only thing left is the sensation that has no shape or meaning. Watch the sensation on the body, which will expand to knowing the mind…..
( Continue the practice until the end of the period.)
Guided Meditation 3 December 1, 2014 neepinit Leave a comment Guided Meditation #3 Be mindful and spread the awareness to cover the whole body. Know the contact on the skin, or the sound that contacts the ear. The knowing is in the mind. There may be a cold contact on the body, know the cold sensation. Then vedana(feeling)will arise, either a pleasant or unpleasant feeling. The mind can be happy, unsatisfactory, or neutral. Whenever there is a contact and feelings arise, watch the mind that knows. Craving and attachment can arise, or we can just know, without having any greed or hatred.
Both the sound and the hearing are parts of nature. The ear perceives the sound, but the knowing of hearing is in the mind. The feeling in the mind can be satisfaction, unsatisfaction, or neutral. Notice the nature of the mind, which has the knowing ability. The mind can receive the feelings through the other contact bases. It also has feelings and it can think. Note that the feelings of like or dislike, pleasant or unpleasant will arise and vanish. It comes and goes. There is nothing that is stable or persistent. Notice the process of deterioration, disappearance, the impermanence of all natures.
The coldness, the cold feeling will change. The mind that knows the cold feeling also will vanish.
Practice letting go of all conditions. Whatever appears, let it be. Whatever disappears, also let it be. Practice being an observer without getting involved. Unsatisfaction can arise but you do not have to suffer. In other words, knowing the unsatisfaction without being suffered. Let the nature be its’ own way. We know them and let go. When letting go, the mind will be lighter, clearer, and brighter. The body also will be lighter. The mind will be ready to expand, it will be clear and luminous. Observe this clear mind which does not want anything, does not hold on to anything, and does not do anything. Accept whatever is going to happen, and let it happen. Only let it go, know it, and observe it.
Let the mind dwell on the sensation – there is no figure, arm, leg, or face. These so called ‘ arms, legs, face’ are the conventional labels that were made up. They are not real. They disappear when the mind stops creating or composing. What is left is only sensation. Like coldness, pleasant feeling without shape or form. Knowing the sensation is the world of the ultimate truth( paramattha). The mind that knows are not the self, it is only the knowing condition. In the world of the ultimate realities( paramattha), there is no self. The body and mind are natural processes that have no us, they do not belong to us..
The mind that learns to let go will be stable, and will become concentrated( samadhi). The concentration that added up will help the mind to be more calm and get deeper into the samadhi. The mind will become peaceful, and the mindfulness will also be sharper and more secured. The knowing mind will stay inside the body without being controlled. Mindfulness and clear comprehension will be stronger. Awareness will cover the whole body and the mind.
Sometimes underneath the quiet peacefulness, you will note some changes. The knowing mind will also change. Sometimes perception, volitional formation and consciousness will create something in the mind. Just know it and let it be. The mind that can let go will be empty of the conventional thoughts which have name, language, shape and meaning. It is also free from defilements. The mind will be clear and luminous, without any taint. It is not depressed, not cloudy. All the unwholesomeness is gone. When there is no defilement the mind will appear to be luminous.
For lay people, the mind will be empty from time to time. When you are not mindful, the mind will start creating new thoughts again. Defilement will add on to this. All the greed, hatred, conceit, and wrong view will pop up in the mind. So, the mind will be tainted again. The depressed, cloudy mind will come back. Be aware of these mental conditions and let them go. This is how you clean the mind. The bright, free, relieved feeling will return.
When the mind is free from defilements and free from craving, it will be luminous and expansive. When craving starts, the luminousness will be gone. The more you crave, the more attachment you will have, and then you will struggle more. Letting go will make you free from self, so you will be liberated. Nibbana is when the mind has no craving. Learn to stop the mind from creating. When the mind has no craving, it will reach the end of suffering. If the mind continues to create, the conventional thoughts will arise. You will need to catch that creating mind. There will be a process of applying thought, sustaining thought, and doubt going on. Know it in time so that you can stop that process. Observe it frequently. Know when you are not mindful. Once you know, the mindfulness will return. When being mindful, also know it – try to recognize the character of the mindful mind, which is different from the unmindful mind. The creating mind is also different from the empty mind. When you are on top of it, the creating mind will be empty again.
Take care of your mind by practicing letting go. Do not overly focus – be aware of the focusing and release it, without controlling. Totally accept what it is without any resistance. Alternate knowing with letting go. Observe the disappearance with the mind that can let go. Whatever is arising or disappearing, let it be. Stop, know, and accept it. Briefly note it, being in the present moment. It passes very quickly. It is the natural process depending on the causes and supporting conditions.
Whatever is arising, will be vanishing. It is normal for change to take place. When there is a cause, it will arise. When the cause is gone, it will vanish. So impermanence, or anicca, is normal. Unsatisfactoriness, or dukkha, is also normal. Being out of control, or anatta, is normal as well. It has to be that way.
Watch the mind that changes from being alert, to slipping, to somnolence, then being alert again. When watching closely and you see these changes, it will allow the mind to be awake , alert, bright and expansive….
(Continue the practice until the end of the period.)
Steps of Vipassana Practice
June 21, 2015 neepinit Leave a comment
STEPS OF VIPASSANA PRACTICE
This dhamma talk is aimed at helping the meditators to have a better understanding about the vipassana practice. I will outline these steps from the beginning, so that beginners can use them. The experienced meditators can skip to the more advanced steps.
The First step is by using the conventional condition(pannatti) for contemplation.
The word for the practice in pali is “kamma thana“. Kamma means the action, thana means the base. Mindfulness( sati) is the actor, which focuses on the base where the object or condition for contemplation is located. During the practice, the mind and the mental factor ( cetasika – the mindfulness that arises at the same time with the mind) will work together on contemplation. Mindfulness cannot arise by itself without the mind.
The beginner may have difficulty with concentration and so his mind may be very busy. It will be difficult to focus on the ultimate condition( paramattha), which is more difficult to locate. They will need to contemplate on the conventional conditions first to gain concentration. The mind will then be less distracted, and therefore peaceful and stable.
The conventional condition that the Buddha taught was the focusing on the in and out breath. “In” and “out” is us thinking about the meanings.This is an inbreath, or an outbreath. This is a long inbreath, or a long outbreath. This is the beginning of the inbreath, during the inbreath, the end of inbreath, or the beginning of outbreath, during the outbreath and the end of outbreath. These are the conventional conditions because there are meanings of “in” and “out”. There may be an imagination, or the shape as a stream of air is coming in, then going out. The meditator may also use the words “in” and “out” as a mantra along with the breath. Some may use the word “buddho” – “bud” with the breathing in, “dho” with the breathing out. Some meditation masters may instruct using counting along with the breath by counting in pairs. While breathing in count one, breathing out count one; breathing in count two, breathing out count two, until reaching five. Then start from one to six, one to seven, until reaching ten. If you miscount you have to start from one to five again. The mind has to be focused in order to avoid making mistakes. Thoughts will subside, the mind will stay with the breath and become stable, and concentration will develop.
After counting in pairs, you can count in sequence. Upon breathing in count one, breathing out count two, until reaching five. Then, count to six and so on, until reaching ten. The thoughts will stop, the mind will concentrate, and samadhi will develop. The Buddho mantra is one tool that was taught by the meditation masters in the old time (Luang Poo Sao or Luang Poo Mun). The Buddha’s teaching was mainly to develop a clear awareness of the breath going in and out, notice whether it is short or long, and follow the whole breath cycle. Samadhi will develop after sticking to the breath. Some people cannot catch the breath at the nose, but they can observe the abdomen that rises and falls. Some will use the words “rising” and “falling” along with the breath, which gives them meaning as language. Walking meditation can also be used with the conventional condition by saying or thinking of “bud” with the right foot, “dho” with the left foot, or naming “right” with the right foot, “left” with the left foot. This will anchor the mind to the walking. Other minor movements can also use pannatti along with them and naming the action: touching, lifting, turning, bending, stretching etc. This is like using the mantra. The things that we use which have language or meaning will anchor the mind to the body – mindfulness will be working at every moment, samadhi will develop, and the mind will be stable. After this, you can continue to step two.
The Second step. Contemplate on the ultimate( paramattha) condition in one local area..
Paramattha is the real nature, it is the condition of the body( rupa) and the mind( nama).
Contemplation on the body will clearly show us this nature. See what sensation is happening in the body. These can be cold/ hot, soft/ hard, tense/relaxed, pleasant/unpleasant. Start with one area. Focus on the foot and leg while walking. When taking a step the muscles will be tense or relaxed, when putting the foot down there will be a hard or soft, cold or hot, pleasant or unpleasant sensation. It is easier to observe only a small area at first.
When watching the minor movements such as touching, use the same sensation of cold/ hot, soft/hard. If you use pannatti, you will know only that you are touching which is the action, and not the sensation. When bending down, you will feel the tension on the neck. When extending the leg, there will be relaxation, tension, vibration, etc.
When sitting down and observing the breath, we can also watch the sensations and how the breath is cool when breathing in, warm when breathing out. The chest will expand and become tensed when breathing in, relaxed when breathing out. Some times there may be pannatti mixed in, such as naming breathing in and breathing out along with the sensation. This method is a combination of pannatti and paramattha. After you gain experience in watching the paramattha locally, then you can move to step 3.
The Third step. Contemplate on the ultimate(paramattha)conditions to cover the whole body, not only at any particular location. This is the way to train the mind to perceive any sensation and not to stay at one spot. First we focus on the foot and leg while walking, and then start observing some other movements that take place during walking as well. It can be the movement in the upper torso or the whole body. While sitting, also observe the sensation on the face, the mouth, the neck, inside the head, inside the abdomen, and along the muscle. Feel the cold breeze that touches the skin, etc. In general, learn to know the whole body. After gaining more experience from observing the body, the next thing is to start observing the mind. What you can observe is the thought, the feeling, or the mind action, and the knowing ability or the knower. When thinking, know it. When feelings arise, such as a pleasant or unpleasant one, know it. Learn the character of the pleasurable or unpleasurable mind. Know the distracted mind, the moody one, the one with faith, the loving friendliness, the compassionate one, the one with sympathetic joy, mindfulness, concentration, etc. These are the actions of the mind that we need to recognize when they appear – know it as it is. If you have difficulty finding the mind, you can follow the Buddha’ s instruction on how to contemplate the mind according to the Four Foundations of Mindfulness ( mindfulness of the mind- cittanupassana). He taught us to observe if the mind is with greed or without greed, with anger or without anger, with delusion or without delusion, distracted or calm, etc. Use this practice first to learn how your mind is feeling.
Know that the knowing mind is the mind that is knowing, is watching, or is mindful and comprehending. This concludes the general contemplating of the paramattha to cover the whole body and mind.
With this way of contemplating, the concentration will be weaker because you are not focusing on one particular object. The samadhi may be gone. You may want to return to step one to build up samadhi first or go to step two to use paramattha contemplation in one area until your concentration improves.
Eventually, you will have to let go of pannatti – leave out the mantra, name, recitation, meaning, and shape. You need to use only the paramattha conditions. Be mindful of the paramattha without using any wording.
Why do we need to leave the name and other pannatti conditions? When you have gained more experience with the generalized contemplation of paramattha, there will be so many body and mind conditions that you can observe. They will be in a constant motion. You will feel a cold sensation here, a tension there, etc. It appears and changes so rapidly that you are unable to name them. When you spend time labeling them with names, it will limit your ability to observe and the mindfulness cannot get sharper. When there is a pause, you will miss a lot of conditions that are arising and vanishing very quickly.
We need to drop the name and language in order to allow the mindfulness to work freely, so that it can catch up with the rapidly arising conditions. You will witness the ability of the well trained mindfulness, and you will be amazed by it’s power – that it can be very fast in catching the body and mind conditions.
When the mindfulness increases you may be exhausted from observing these conditions. It is like receiving many guests continuously. Initially, it was ok when only a few showed up. You have to change your strategy after greeting too many of them. So you can stay inside and wait for the guests to come to you, without going outside to greet them, but at the same time keeping the doors open.
How many living doors do we have?
We have six doors – these are the eye doors, the ear doors, the nose door, the tongue door, the body door, and the mind door. Our “guests” are the colors that come through the eyes, sound that comes through the ears, odor that comes through the nose, flavor that comes through the tongue, touch that comes through the body, thought and mental factors (cetasika) that come through the mind. Some times the guest is already in the house so you have to know him and know yourself. If you greet the guests but are not aware of yourself, you may run after the guest. So you need to keep yourself still. If you are not mindful, you may like the guest and follow him all the way to his house.
For example: you like a sound – it is sweet and you think about it. This may be a sound of a bird that can sing well, so what kind of bird is it? This is how you follow the guest! When you see a beautiful picture, your thought will follow that picture. You smell a nice odor, you will follow it. This is why it is important to be aware of yourself. So besides knowing the objects that come into contact with your sense doors, you will have to know yourself also. Stay put, hold still. You can greet the guests and let them go. Know when they come or go. Be happy to be still.
Vipassana practice is the same way, hold the mind still. Do not run after the objects. Beginners will tend to run after all the objects that come through the door and study them. But after you learn about them, you don’t have to follow them. You can stay in your place and the guests will come to you. Keep the mind still, pretend as if you are not looking for anything or not greeting any guest. But the guests will still come to you. Keep the knower inside and let go of the objects, there will be many inputs that you can see , hear, touch etc.
The Fourth step.
After more practice, you will reach the level of knowing and letting go. Practice letting go with detachment. When mindfulness is more powerful, it will work by itself. There will be no need to control or force it, since it will become automatic. The meditator has to learn to observe until this happens. You practice until you feel that you can receive a lot of input, even when you pretend not to watch anything. Stay put and it will be neutral. If you follow the object, it will be more than neutral because there is an intention. You will manage it or be overly focused on it. If you stay still the overly focusing will reduce, and the mind will be lighter. This is the neutral state, the right balance that we need. But if you let go too much and become sleepy, then you have to focus and follow more input. Practice until the mindfulness is stronger and sharper. Then try to be still before knowing and letting go again.
If you have a tendency to be tense, try to let go from the beginning. You may feel the tension in the brain, on the forehead, or in the chest. The more you focus the more tension will develop. When you are aware of it, try to release the tension. If you notice it carefully, you will feel some change in the degree of the tension. So, do not resist it – let the change take place, then the tension will release. The one who is used to being in control will have more tension, so learn to let go more from the start. Take care of your headache first. After it is relieved, then progress will follow.
When you reach this stage, you will see that mindfulness is able to catch up with the condition that is arising. This is the present moment. Adjust and let the mind be neutral, then you will see the arising and vanishing of the body and mind conditions. When you are mindful on the paramattha ( ultimate truth), it will show the arising and vanishing characters. It will happen whether or not you watch it. It did not show because you were not mindful on it. This is the natural phenomenon, which depends on the cause and the factor. Whenever there is an arising, the vanishing will follow in an instant. Since this happens very rapidly, it would appear as if it was permanent and stable. When the mindfulness is well trained, it will be stronger and can pick up the body and mind conditions faster. The interval in between will be clearer. The arising and vanishing will be clearer. The impermanence is more apparent. Any impermanent condition will not be able to sustain the old status. Whenever it appears, it will disappear, wherever it appears, it will disappear. You will get the sense of it being out of control. It will appear and disappear by itself. There is nothing above the nature which is impermanent, and is out of control. You can not control the body and mind to make it not to appear or not to disappear. This is the condition of anatta(nonself). These conditions are not self, there is nothing that is us or belongs to us. The insight into the truth of life will become thus clear to the meditator. The feeling that we used to have – that the body and mind are us – is not there anymore. They do not belong to us. They are merely elements, or natural phenomena that normally appear and disappear, and are not under our control. This is vipassana insight (nana) that clearly understands the truth of nature. After seeing more arising and vanishing of the body and mind ( rupa and nama), you will gain more understanding of the three characteristic of anicca, dukkha and anatta.
When the vipassana insight(nana) gradually becomes stronger, the insight will step up into the unworldly level (lokuttara). Eventually when all the eight noble paths reach the perfect level, there will be a unification which makes them strong enough to eradicate the defilements. This is when one reaches the vimutti or being liberated, or reaching the magga, phala and nibbana. The first level of enlightenment is Sotapattimagga , follow by Sotapattiphala . Nibbana will be the object of contemplation. These are the steps that you need to practice, so that you can clearly see the path.
The one who has been meditating for a while can skip the first and second steps and start to observe the generalized paramattha and let go of the conditions. Some new meditators who lack experience but have some understanding can go ahead and observe the paramattha from the beginning. They can observe the feelings without naming or using language. The samadhi will be weak this way, so hindrances may appear. These are lust, hatred, distraction, irritation, doubt, etc. If you use the generalized paramattha, you can use the hindrance as an object of meditation. When lust arises know it, when hatred arises know it, when distraction arises know it, when doubt arises know it, etc….Know without being involved. It is a way to practice mindfulness, even though concentration may not develop. Know it moment by moment. When the mindfulness is stronger, peace will arise without using any pannatti !
Some people cannot start doing anything without using pannatti . So they can start by using pannatti, such as buddho, counting, breathing in and out first, before observing the paramattha.
Some people may start from observing paramattha in a small area first, or watching the sensation on the foot when doing walking meditation.
So we have to understand clearly what is pannatti, or paramattha, which is the ultimate
truth or the condition of this body and mind. It is the reality of nature that can be observed through the eyes, ears, nose, tongue, body and mind, depending on what you are doing. The majority will be through the body, mind, ears and eyes( if you keep them open). The lesser will be through the nose and tongue. The sound through the ears will be constant. For some who are not stable yet, receiving too much sound will be too distracting and will cause confusion. They should let the sound go and pay attention to developing samadhi first. They can ignore the sound and focus the attention on the body. Be aware only in the body, pretending not to pay attention to anything else. The mind will calm down. This can be compared to when you receive too many guests and become tired – you will have to go inside and settle in a room. In the practice, you may focus only on the breath without observing anything, until concentration develops. You can also watch only the mind and let go of the other conditions.
So there are many methods of practice to help you to face a variety of conditions. You need to do it with understanding and then let go of them. If you are not stable yet, go back to samadhi, let go of the other objects and stay with only one at first. Later on you can start observing the other conditions. This is the guideline for the practice that will lead you along the steps.
Dhamma Talk 1.1 – Vipassana Bhumi
September 16, 2014 neepinit Leave a comment
Vipassana Bhumi 21 August 2004
Five Aggregates (Khandas)
Vipassana practice must depend on the object of meditation that is paramattha (ultimate) dhamma. It can be compared to farmers, who need to have land on which they grow their crops. This land is called “Bhumi” in Pali. Therefore, vipassana needs to have a land of sorts to work on – that is why it is called “Vipassana Bhumi”. This is the foundation used by vipassana meditators to develop insight.
The Buddha described six of the Bhumi and categorized them, which are:
1. Aggregates (khanda), of which there are 5.
2. Sense Bases (ayatana), of which there are 12. 3. Elements (dhatu), of which there are 18. 4. Faculties (indriya), of which there are 22. 5. Noble Truths (ariyasacca), of which there are 4. 6. Dependent Origination (paticcasamuppada), of which there are 12.
Any of these objects can be used for contemplation to develop vipassana insight. In fact, they are the same paramattha dhammas but categorized differently.
Five Aggregates (Khandas)
Khandha means a group or a pile. This life is only composed of the five khandhas. In this sense it is not a literal pile like a pile of sand, but instead a group. What this means is that each of the five khandhas is different. There are khandas in the past, in the present and in the future. Some are inside our body, and some are outside others’ body. Some are coarse, and others are fine. Some are near (can be understood easily), and some are far (hard to understand).
There are five kinds of aggregates (five khandas). One of them is commonly called “rupa” (one) and the other four are known as “nama” (four).
Form (Rupa)
There are 28 kinds of rupa, or form. The form will “disintegrate” when coming into contact with negative factors, such as heat, cold, hunger, thirst, etc. If the body faces too much cold or heat, exhaustion, or trauma, etc., it will fall apart or age quicker. Every person does not get old at the same rate. It depends on how well you take care of your body and how you limit contact with the causes of destruction. Food and stress also has an effect.
In reality, the deterioration and disintegration are happening all the time. We start to get old from the moment we were born. Aging means that the body deteriorates. We do not see it because it is covered up. Children grow into young adults and may even become attractive. When you are older though, the changes will be clearer. The hair turns grey, teeth break off, skin becomes wrinkled, etc. In fact, one form (rupa) appears and will deteriorate and disintegrate, but then there is another form that replaces it. So it appears as if the body is growing because more new ones keep appearing when we are younger. Some will also keep on disintegrating. Form (rupa) is the condition that deteriorates and disintegrates, and it does not have the knowing ability.
Examples of forms are the eyes, the nerves of the eyes, the ears, the nerves of the ears, the nose, the nerves of the nose, the tongue, the nerves of the tongue, the body and the nerves of the body. The elements–earth, water, wind, fire–can also be forms that become different body parts. Examples of outside forms are light, sound, smell, taste, sensations (cold/hot, soft/ hard, tension/vibration). When there is contact between the forms, they will deteriorate and disintegrate.
When you mindfully contemplate the body you will see this process. The hot/cold, soft/hard, tension/vibration sensation will contact the body and disappear. The sound will contact the ears and disappear. The color will contact the eyes and disappear. The taste will contact the tongue and disappear. The smell will contact the nose and disappear. It is very hard to catch them because there are new replacements occurring very quickly.
The form (rupa khanda) belongs to nature, and has the specific characteristics of arising, no ability to know itself, and then disappearing. It is not “us”, does not belong to “us”, is not in “us”, and there is no “us” in the form. This is the ultimate truth. But ignorance (avijja) has covered it up and clinging (upadana) holds on to those forms and presumes that they are what we consider the “self”. We believe the eyes, ears, nose, tongue, body and every organ are us – they belong to us, are inside us, and we are in these body parts. This is one of the the wrong views, called sakkayaditthi (personality-view). When we practice vipassana and develop some insight (yana), we will come to realize that these are not self. We cannot say that they are us, or belong to us. They are one part of nature that arises and passes away after contact. We will see that the body sensations – hot/cold, soft/hard, tension/vibration and color, sound, smell, taste, etc. – contact the body and then disappear. This is vipassana insight – knowing of the impermanence and eventually the nonself nature.
Knowledge from listening is called suttamayapanna. Knowledge from thinking is called
cintamayapanna. The real knowledge is from observing the body and mind repeatedly until bhavanamayapanna develops. It is clear understanding that arises in the mind that yields wisdom. This does not depend on anyone telling you. When you see that the form (rupa) is only form, and not anyone’s self, it will deteriorate and disintegrate by it’s own nature.
Feelings (Vedana) Feeling is the mental factor that arises within the mind (vedana cetasika), and it is in every mind. Every mind will have the feeling factor when it arises.
There are 3 feelings in the mind: joy (somanassa vedana), grief (domanassa vedana), and neutral (upekkha vedana).
There are only two body feelings : pleasant (sukha vedana) and unpleasant (dukkha vedana).
There is no neutral feeling in the body – less pain equates to pleasant feelings.
When we contemplate feeling, we will see that feeling is not us, and does not belong to us. It is only the mental factors that arise at the same time within the mind. Whatever condition the mind experiences, the feeling also experiences the same. The body is a form (rupa), but feeling (vedana) is not a form. When your knee is aching, the one who experiences the pain is not the knee because the form (rupa) does not have the knowing ability. The knowing one is the feeling (vedana), which receives the sensation from the body’s nerves. When a body nerve comes into contact with cold/hot, soft/hard sensation there will be feeling. So the body contact creates feeling. Vedana is not the body but it depends on the body and the body contact. We need the form in order to experience vedana. We have to observe it at the time of contact, then we will see that vedana arises and disappears. When we are not watching it often, pain seems to last continuously. By watching it carefully, we will see that pain starts and then stops, or it decreases. There is a break in between.
If you focus on the pain, it will appear to increase because the mind is paying full attention there. After watching it for a while, you will be able to tolerate it more. You will see changes which will help you to tolerate it better. It is the same as with facing a hot stove. Initially, it will be very hot. If you turn sideways briefly, it will be less hot. If you face it repeatedly, you will get used to it. Most farmers have to work in the heat, so they are not bothered by it. Others however, who are not used to the heat will suffer more. While meditating, you will be faced with pain. If you are brave enough you can endure it. You may use other tactics such as not paying attention to the pain or not focusing on it too much. You can switch the focus by looking at the mind and trying to not be disturbed by the pain. The pain usually shows itself even if you do not intend to look at it, because it is a strong mental input which draws the mind to it. If the mind changes the focus to another body part, the pain would be interrupted. The fact is that the mind can only perceive one thing at a time. If the pain is in the leg, but the mind focused on the head, it would not sense the leg pain. Or, if you listened to some noise, the leg pain also would be interrupted. But when the pain pulls the mind to the leg, then it would be sensed again. So we tend to think that the pain is there all the time. However, what actually occurs is that the mind perceives other inputs and the pain is interrupted, so you are relieved and do not suffer as much. You can alternate by watching the vedana, and then watching the mind – watching the thought and other sensations. You can also train the mind to not be bothered by pain and finally let go of it.
After repeating the practice you will realize that the pain (vedana) is one thing and the mind is another. You will begin to separate the nature of the body and the mind. Pain on the leg is one thing, and the irritated mind is another. The practice will train you not to react and not become irritated. You may experience pain, but you will not have to suffer. The beginner often becomes irritated by minor pain, but it will lessen after repeated practice. If the pain increases to the point that it is unbearable, then you can change your posture.
This is how you learn about vedana and gain insight. You will see that vedana is another aspect belonging to nature, not a self. We tend to cling onto vedana, thinking that it is us, that it belongs to us, and that it is in us, or we are in vedana. When we are sick, we truly believe it is us who is sick. When you have more insight you will see that vedana is only vedana – it is not self, and it does not belong to us. The pain is real, but it is only one kind of nature – it changes all the time, it cannot be controlled, and it is non-self.
Perception/Cognition (Sanna) Perception is another mental factor that arises with the mind (sanna cetasika). It is the natural process that recognizes conditions, form, sound, meaning, story, etc. It allows the mind to perceive and understand what it is perceiving.
Sanna (perception) is also occupied by clinging – we presume it to be our self who can or cannot perceive. This is also the personality view (sakkayadhitti) which is the wrong view.
Insight will arise from repeated observation when you see that perception appears and disappears quickly. It seems to be there but it is not, just like a mirage. It disappears when you examine it closer. It is another mental factor that accompanies the mind so it appears whenever the mind appears and disappears quickly as well. It also changes, cannot be controlled, and is non-self.
Volitional Formation (Sankhara)
After excluding the vedana and sanna from the 52 total cetasikas, there are the 50 mental factors (cetasikas). These factors form the characters of the mind. The wholesome ones will make a wholesome mind, and the unwholesome ones will make an unwholesome mind. Some may be neither wholesome nor unwholesome. There are 14 unwholesome, 25 wholesome, and 13 that can be both (including vedana and sanna).
The unwholesome sankhara are delusion, lack of shame for unwholesome acts, no fear of consequence of evil deeds, restlessness, greed, wrong view , conceit, anger, jealousy, worry, sloth and torpor, and doubt.
When these mental formations arise, be aware of them in order to see that they are not us. They do not belong to us. If you have no insight, the clinging will continue to presume that they are ours. When greed arises, we will believe it is our greed. In fact, greed and hatred are not us, they are not self. After repeated contemplation we will realize that these appear and disappear – they change, they are not us, and they do not belong to us. These characteristics can be applied to all mental formations.
The sankhara arises in the mind, through the mind door. The location of the mind is close to the left breast. Defilements will arise at the same moment as mind consciousness. If the anger is severe, we will feel the tightness or heaviness. This shows that the defilement is toxic – it burns that area and the surrounding areas. It is like a bad person who has bothered people around him. When the anger arises in the mind , the mind will be boiling. The body parts around the mind will also be affected from being tense, and can also spread upward and affect the brain. This manifests as headache and stress. The brain usually works alongside the mind. If the thoughts are wholesome, the brain will work well. If bad thoughts arise, the brain will follow suit. It is akin to having a good or bad boss. If the mind is peaceful and clear, then the brain will be relaxed and work efficiently.
When the mind is affected by unwholesome mental formations, be aware of it. Vipassana meditation is the study of the truth. This is the way that we can learn about these mental formations. We need to observe them until we can see that they are not self, not ours. Greed, hatred, and delusion are not self. They appear and disappear, they change all the time, and they are out of our control. This can give us insight, so defilement can be valuable to us. This is the process called dhammanupassana (mindfulness of the dhamma) in the Four Foundations of Mindfulness Sutta. Defilements are the paramattha dhamma, which means that they are real. They change and are not self, and they are out of our control. Watching them will lead to the gaining of vipassana insight.
What we usually tend to do when focusing on our anger, is to control it instead of study it. We do the same with our thoughts. We want our anger to be gone, and want our mind to be quiet. When we cannot control it, we become more irritated, which leads to more added defilement. The Buddha taught us just to know, without adding any comments. If the mind is floating, know that it is floating. We learn by watching – no matter how it feels. Pretend that it does not bother us. If we watch and ignore it, without being irritable, the unwholesome mental factors will change to wholesome ones. Mindfulness and clear comprehension – both of which are wholesome mental factors – will replace them. The two may alternate. We did not add fuel to the defilements, and there is no additional craving nor ignorance. The anger will die down and be replaced by wholesome mental factors. These factors are: mindfulness, concentration, wisdom, faith, shame of evil deeds, fear of the consequences of evil acts, non-greed, non-hatred, non-delusion, loving friendliness, and appreciative joy. These wholesome mental factors sometimes occur even without doing meditation. Giving dana, keeping precepts, being humble, paying respect to the Buddha and chanting can also create wholesome mental factors. Vipassana practice is done by observing the mental factors that appear; faith, joy, and samadhi will follow. Be aware of these factors.
Consciousness (Vinnana) These are the 89 minds (citta, consciousness, vinnana) in short, or 111 when included with the jhanic minds. Each mind is only an aggregate that we need to observe, because the clinging will presume that it is ours and that it belongs to us. When mindfully contemplating the mind, vipassana insight will develop. We will see that the mind is impermanent, and that it does not belong to us.
It is easier for people to accept that the body is not ours. It will get old, get sick and die – after which the body will rot and degenerate. Yet it is almost impossible to accept that the mind is not ours. Upon death we still exist – we do not die with the body. The mind will leave the body and seek another rebirth. This is the way we cling on to the mind (vinnana) – that it is self, and is permanent. This wrong view is called sakkayadhitti (personality view).
Vipassana meditation will be the way to develop clear insight and release the clinging on the vinnana by seeing that it is impermanent, it is not self. To develop the vipassana yana, one has to contemplate repeatedly at the time it arises:
Eye consciousness arises when seeing.
Ear consciousness arises when hearing. Nose consciousness arises when smelling. Tongue consciousness arises when tasting. Body consciousness arises when touching. Mind consciousness arises when thinking, knowing.
The mind will be named differently depending on the location. When it arises in the eyes, it will be cakkhuvinnana, in the ear will be sotavinnana, in the nose will be ghanavinnana, in the tongue will be jivhavinnana, body will be kayavinnana, and in the mind will be manovinnana.
We can observe how the mind is. Many mental factors can occur together from feeling (vedana), perception (sanna), volitional formation (sankhara), and consciousness (vinnana). The area of focus will depend on the mindfulness. It can focus on the mental factors (cetasika) to see the character of the mind or focus on the knowing which is the quality of the mind.
The mind has only one ability which is “knowing” or perceiving the dhamma condition. It was categorized into 121 different minds because of the mental factors (cetasika) that accompany the mind. To focus directly on the mind is to look at the knowing ability. During meditation, as we know the inbreath and outbreath, the mind will slip and know other things. It may come back and know the breath again, or it may wander off to hear or to think. This is how the mind perceives. If the mind is not centered, it will switch around often. After watching repeatedly we will see the nature of the mind – that it arises and disappears, and does not stay permanent. It disappears quickly, which means that it has no self.
The practice is not choosing to focus solely on one object. It has to observe everything, depending on where the mindfulness is. Sometimes the mindfulness is on the form (rupa), sometimes on the feeling (vedana) , sometimes on the memory (sanna), sometimes on the volitional formation (sankhara) or consciousness (vinnana). We may observe the knowing, but then it will move on to thought, then body contact, then feeling etc. There is no order or definite pattern. Initially when starting meditation, we may begin by focusing on the body first, or by focusing on one location. After becoming more experienced, there will be no pattern. We observe whatever arises and see as many conditions as we can quickly observe.
Human beings have delusion, so we are attached to these five aggregates (khandas) and presume that they are us, that they are ours. This is why we continue to suffer. If we still have defilements we will continue to create kamma (action). This will bring about rebirth. Once we are born, suffering will follow. The five aggregates are the ones that will suffer, experience aging, sickness, death, separation from loved ones, etc. When there is a form, illness will take place. Even without diseases, the form itself has suffering since it will deteriorate and disintegrate by nature. The disease lets us see suffering in life clearer.
The ones who have the right view (sammadhitti) will see that the five aggregates are a mass of suffering. They will become disenchanted (nibbida) with the suffering and try to find a way to escape from it. Ones will see that, if we stay in such a way, then we will not be able to get out. The degeneration, aging, and suffering of the khandas are like this. If it happened only once, it would not be so bad, but the birth and death cycle has been going on and on, without any end in sight. We don’t know when it will end, and we should contemplate this suffering repeatedly. When vipassana insight becomes clear concerning the five aggregates, vipassana yana develops until one reaches nibbana.
The other word for nibbana is khandavimutti or free from the khandas. Nibbana is neither form (rupa), nor vedana, nor sanna, nor sankhara and nor vinnana, but instead is free from all of them. This is why there is no more suffering – because there is no arising and disappearing . It is not affected by change, and there is no condition to deteriorate and disintegrate. It is extreme happiness, without any bit of suffering. This is the end of suffering, and there is no suffering left. It is khandavimutti.
There is no other way to be free from the five aggregates except to practice vipassana. While the enlightened one is still living, the mind that knows nibbana will know the state in which suffering ends. If it is the arahat’s nibbana, when he passes away it is parinibbana. It is a complete nibbana, or anupatisesanibbana. None of the five aggregates are left. If the enlightened one is still alive, he still has the five aggregates but they are the aggregates without any defilements. The sankhara is only the activity of the mind, without wholesome or unwholesome intention. It is above merit or evil acts. If there are still some fetters left, they will be the learned ones, but not yet fully enlightened (sekha puggala). These stages of enlightenment are the stream entry (sotapanna), once returner (sakadagami), and nonreturner (anagami ). They will have only the wholesome mind since there is no unwholesomeness left in them. They will have a chance to be reborn only into the higher realms. The door to the lower realms has been completely closed to them. If one is totally cut off from the five khandas, there will only be the functional mind (kiriya citta) or inoperative consciousness, which will not be reborn as there is no suffering left.
If there is a rebirth, no matter where, there is still suffering. Being born as a deva or bhrama still affords a lifespan. At the end, there is still a chance of descending to the lower realms. So the only way of ending suffering and reaching the khandavimutti is to practice vipassana.
This is the end of the talk. I wish you prosperity, happiness and progress in the dhamma.
Dhamma Talk 1.2 – Vipassana Bhumi 2
September 30, 2014 neepinit Leave a comment
Vipassana Bhumi 2 23 August 2004
Contact Bases (Ayatanas)
Vipassana practice depends on contemplating the dhamma condition(s) present at the moment. Mindfulness has to be directed at that present condition, and insight develops when the truth is seen. Contemplating conventional (pannatti) conditions is not the real truth; conventional conditions may manifest as signs, lights, colors or even the body shape, and the result would usually be samatha (concentration). We need to sort these out of the mind and focus on the conditions that are paramattha. The way of practicing this is by directing our attention towards sensations such as cold or the feeling of cold after having contact. This will lead to the understanding of the form (rupa) and the mind (nama).
The second bhumi is what is known as the contact bases (ayatana). It is one of the foundations of vipassana practice.If you hear about the khandas and do not yet understand, there are other bhumis. So, depending on the listener, the dhamma talk can be from different choices in order to benefit that listener. You can try to understand the other bhumis to help with your practice.
Ayatana (contact bases) means to connect, or where something arises, or a connector.
There are two kinds – one is internal, the other external .
The internal ayatana is called ajjhattika ayatana. The external is called bahira ayatana. When there is contact between the two, there will be an arising of the mind, feeling, etc. The mind process will then continue to move on to wholesome and unwholesome thoughts, speech and action. There will be an arising of varieties of the mind – vedana, craving (tanha), and clinging(upadana).
The internal contact base (ayatana) is only a condition – it belongs to nature, it is not us, it does not belong to us.
There are six inside (internal) contact bases and six outside (external ) contact bases that may be paired together.
Internal External
eye nerve color
ear nerve sound
nose nerve smell
tongue nerve flavor
body nerve body contact (heat/cold, soft/hard,tension /relaxation)
mind mental factors, refined form (sukhuma rupa), nibbana
In summary, all external contact bases are the mind (citta), mental factors(cetasika), form(rupa) and nibbana.
The inside contact bases are rupa dhamma (all the nerves) and the nama (citta/mind/consciousness).
The outside contact bases are also rupa dhamma (color, sound, smell, taste, body contact). The outside bases of mind contact may be either rupa or nama.
When contemplating the contact bases (ayatanas), we are contemplating the rupa (form) and the nama (mind). We will need to direct our observation to the contact point. When color contacts the eyes, then seeing arises. When sound contacts the ears, then hearing arises, etc. If we are not mindful at the moment of contact, thoughts will arise and expand what we have perceived into shape, followed by name, feeling, etc. This is when all defilements take place. The process through these contact bases occurs in the same way in the eyes, ears, nose, tongue, body and mind.
Contemplation will allow us to realize the truth that the process at the inside and outside contact bases arise by nature. There is no self, they are not us, and they do not belong to us. We will see the process of arising nature happen after the inside contact base comes into contact with the outside contact base. This process will deteriorate and disintegrate on its own. Ignorance (avijja) covers it up and attachment (upadana) holds on and presumes that they are us, that they belong to us, that the eyes and ears are ours. When colors or sounds come into contact, we would say that we “saw” or we “heard”. The mental factors help to proliferate this further. We can understand this if we watch closely and repeatedly.
This body and mind process is not a person, and does not belong to us. It arises from several factors, including past actions (kamma), weather, food, etc. Past wholesome kamma will reflect in being born as a human with good eyes. Unwholesome kamma may bring not good results, such as being born with blindness or deafness. These forms are the ones affected by kamma (kammaja rupa). What outside contact one may experience is also the result of the kamma. Wholesome kamma will result in pleasant colors, sounds, smells, tastes, etc. The unwholesome ones will result in unpleasant contacts.
We need to observe the rising of the contact base and, when contact arises, how it is followed by consciousness. The moment of contact is crucial, since it will show the disappearing. After colors contact the eye, they will disappear. The sounds that contact the ear will disappear. The same thing happens with thought. All the contact bases exhibit impermanence – they cannot be sustained, they are out of our control, and they are nonself. We, as human beings, have wrong views and hold on to them as if they are permanent, they are pleasant, they are self, they are us and belong to us. To see this requires mindful observations on both inside and outside contacts at the time they occur. Know it where it happens: the sound contacts the ears, the color contacts the eyes, touch contacts the body, etc. It happens all the time, so observing it frequently will allow us to see the cause and effect.
The various nerves (pasada) are forms (rupa) that are transparent. They are located in the eyes, in the ears, on the tongue, and on the skin. They are not self and they interact with the outside contact base. After that occurs, perception and other mental processes follow.
The mind is the cause for the next mind to arise. It also causes the form to arise. So, the mind is one of the causes for the form (rupa) and other mind(nama) to arise. Weather (hot and cold) and food are other factors. The form needs food in order to replenish it. Food also has an effect on the mind. If the food is toxic, the mind will suffer as well. Or, if not given enough food, the mind will become weak. When one becomes unhappy and stops eating, the body will suffer. As well, when body is sick the mind will be depressed, contracted, or irritable. These usually happen when we are not mindful. The experienced meditator will know how to take close care of the mind. So, when his/her body gets sick, the mind will not be bothered. The ones who do not have much training will suffer both in the body and the mind. The suffering will bounce around back and forth between them, from one to the other. The scattered mind also has an effect on the body. For example, the brain would become tense. Also, the other organs would be affected, including the immune system. This would lead to other illnesses which might appear. In conclusion, both the body and mind have a cause and effect on each other.
Vipassana practice is the way to study life so that we reduce our clinging – we have already seen the impermanence and the suffering, which is inescapable. When we have this body, we have contact bases that occur both inside and outside. They will come together then deteriorate, disintegrate and disappear. Each form and each mind will carry that suffering. Contemplate this life that is suffering. From the moment that you are born, you will encounter aging, sickness and death, as well as the separation from loved ones, and not getting what you want, etc. When you suffer, if you do not train your mind, you will suffer more. Be diligent with the practice while you are still healthy. When sickness arrives, you will be able to handle it. If you wait until that moment to train your mind, it will be too late. Contemplate the suffering that you get from the cycle of birth, old age, sickness and death – this cycle will keep going, on and on.
When one person suffers, the others around him/her will also be unhappy. Suffering will occur to everyone and it cannot be substituted or delegated. It is your own suffering – one who has ended suffering has achieved it by oneself, and others cannot do it for them. It will all depend upon his/her own effort, mindfulness and wisdom that he/she has developed. We may want to try blaming our suffering on other things, but ultimately it comes from us. We may ask, why must we face this or that – it all came from our past actions (kamma), which determine what happens to us.
It is very important to do wholesome acts in this life. Some people are born in good physical health, with a good family and with wealth. But, despite that, they may have wrong views and do only unwholesome things. It does not matter how long they will live if bad kammas are the only things they have accumulated. In this way, their lives will end with debt. Some are born into a bad situation and still continue to do bad things – for them, nothing was gained in this life. Those who are born poor may realize that it was because of their past action, and thus would start to make more merit. There are ways to make merit without spending money. You can help others by doing good deeds, keep the precepts, and gain even more merit by practicing meditation. Those fortunate ones who have wealth, power and status can make even more merit if they have the right view and right intention. They can use what they have to extend their abilities to help others.
We have to put effort into training our habits and our mind. We can build up faith by listening to dhamma talks or reading dhamma books. We need to remind ourselves not to become lazy in our practice. We are lucky to have an interest in meditation. If it isn’t done now, when will we do it? Time passes by very quickly – every moment we are closer to death. Old age and sickness will make it harder for us to practice. We will also lose the opportunity to do it when we die.
Death is a good reminder for anyone who wants to end suffering. The Buddha taught us to reflect upon death to prevent heedlessness from occurring. Look at the people around you – your relatives, friends, and people you know – they will get sick and die. We too, will have to face that one day as well. Frequent reflection on death will lead you to become disenchanted with life and have more of an urge to put effort into your practice. Sickness will always be waiting for us. Our past kamma can catch up to us at any moment. Very few people are lucky enough to never get sick. When someone does get sick, they will suffer. With that in regard, we actually cannot help them much except in reminding them to keep the dhamma, to make merit, and guide them so they can reduce suffering in the mind. Usually, when the body suffers the mind will become irritated. If they have never practiced before, it will be hard for them to calm the mind or let go of the pain. When a person dies, the family will also experience suffering. Life itself is full of suffering, and it is always the same in this world. Why do people still dwell in sensual pleasures in spite of this suffering? This seems very pitiful! The comparison can be made to chickens that are ready to be killed. They still fight each other and still compete for space or food in their pen. Human society is like that: we fight to eat, to live, to have power, etc. But eventually everyone will die, so no one gains anything!
We are lucky to have the chance to listen to the Buddha’s teachings. We have practiced mindfulness and have some wisdom so we should not be heedless. Before the Buddha passed away, his last sermon given was about heedlessness.
All conditioned things deteriorate and vanish. Perform your duties without heedlessness.
Our life is uncertain, it could change and end at anytime, and we would have no way of knowing it. Therefore, we should contemplate death at every moment. We would die if we breathed in but did not breathe out. The breath works nonstop, and the heart is beating at all times. This body, it is very fragile. It can be compared to earthenware, which breaks when it comes into contact with something hard. We would die if the breath stopped for a few moments. The body would then fall apart and would face another rebirth in the next mother’s womb. We all have to go through this cycle of suffering again and again, with no end in sight. Every birth then, is also suffering!
The Buddha gave us a path that can lead us out of suffering. Vipassana meditation is that path with which we should be interested in. The wealth, the family, etc. does not follow us – we have to leave them all behind. We arrive alone and will also depart alone. No one can help us – our salvation is only achievable by ourselves. The merits that we have done and the mindfulness and wisdom that we have developed are the only things that we can depend upon.
We can avoid heedlessness by contemplating the contact bases (ayatanas). Observe the moment of contact between inside and outside – the eyes contact the color, the ears contact the sound, the nose contacts the smell, the tongue contacts the flavor, the body contacts the sensation and the mind contacts the thought. Watch where the contact takes place. We all have these within us, so there is no need to look outside. Suffering is here, so ending of suffering is also here. After seeing the process repeatedly, mindfulness and wisdom will arise. This is the path, the way to end suffering. The eyes, ears, nose, tongue and body suffer because they change all the time. The color, sound, smell, taste, touch and thought also suffer because they too change. Some of them are causes of suffering such as craving and hatred. They are the mental factors that arise within the mind. The practice and the end of suffering also reside in the mind. They are all right here, inside this body and mind!
This is the end of the dhamma talk. I wish you prosperity and the progress in the dhamma.
Dhamma Talk 1.3 – Vipassana Bhumi 3
October 8, 2014 neepinit Leave a comment
Vipassana Bhumi 3 24 August 2004
Elements (Dhatu) 18 Elements (dhatu) are the third vipassana bhumi (land). The meditator can use contemplation of the elements to be the ground for developing vipassana insight.
The term “dhatu” means maintain, or the nature that can maintain its own condition or character. Whatever conditions they have, they will maintain them without changing to others. They are groups of ultimate dhammas or paramattha dhammas. When one mindfully contemplates the elements, they will show their own natures that these elements are merely elements, not living beings, not self or us.
The elements are the natures that form the body and mind of all living beings. They are not us, they do not belong to us. They are able to maintain their own characters.
There are three groups for each of the 6 sense doors, thus in total 18 elements:
The receiving elements.
The contacting elements.
The knowing elements.
Group 1. The receiving element is the eye element. It has the transparent character to receive the colors. It is the rupa (form) dhamma which is the eye nerve behind the pupil. It can only receive the color, not other input.
The contacting element is the color that can only contact the eye nerve, not the others. It is also the rupa (form) dhamma. It will vanish after the contact. It has no knowing ability.
The knowing element is the eye consciousness that can “see”.
Vipassana practice is contemplating the element when it arises. When the color comes in contact with the eye nerve, seeing arises. Be mindful of seeing. Repeating observations will show the truth that what appears through the eyes are only the color elements that contact the eyes, then seeing arises and vanishes. It is not us, it does not belong to us. Human beings usually do not see this condition. They usually think and interpret the meaning of what they saw as animal, or person, etc. We did not see it as element. We will get attached to the self that “we see”. What is seen is a person, not merely colors. When contemplating the seeing and the colors we will find that they appear and vanish. They are not us. They are elements, or nature. When color, eye nerve, light, intention, come together, seeing arises. When these factors disappear, seeing will also disappears. GROUP 2. The receiving element is the ear element. It has the transparent character which can receive the sound. It is the form (rupa) dhamma which is the ear nerve inside the ear. It will deteriorate after arisin;, it does not have the knowing ability.
The contacting element is the sound. It can only contact the ears. It is also a form (rupa) dhamma that will vanish after the contact.
The knowing element is the ear consciousness that can “hear”. It is the mind (citta or nama) that has the knowing ability. There are two types of mind due to the effects of the previous acts. One is the wholesome act which results in hearing pleasant sounds. The other is the unwholesome act which results in hearing unpleasant sounds.
When hearing, it is just hearing. We will see that these are only the components of elements that arise and vanish. They are not us, they do not belong to us. If we are not mindful and do not have wisdom, the attachment will hold on to the hearing as “our hearing”. When wisdom arises we will realize that hearing is not us, it does not belong to us. These elements will appear and disappear. This is vipassana insight which will happen after repeated observations at the moment of hearing. After that moment, it will progress into perception of sound, attach the meaning of sound and make it into a story, etc. It becomes pannatti (conventional) dhamma. The paramattha is the sound or other elements that are present right now.
This is the vipassana practice. We will realize that the ear, the sound and hearing are merely elements, they are not self, they do not belong to us.
GROUP 3. The receiving element is the nose element. It has the transparent quality that allows the odor to contact. It is the form (rupa) dhamma which is the nerve in the nasal cavity.
The contacting element is the odor element that can only contact the nose, it cannot contact the others. It is the form (rupa) dhamma that will disappear after the contact.
The knowing element is nose consciousness that can “smell”. It has the knowing ability and is composed of two types of mind. One is from the wholesome act which results in pleasant smell, the other from the unwholesome act that results in unpleasant smell.
When knowing this mindfully, we can benefit from unpleasant smells. The smell will pass away, it is only an element. If we do not get angry and understand the nature of it, we will gain the insight about the smell. It is not us and it does not belong to us. It arises when there is cause and support. So we can turn the effect of past unwholesome acts into a new wholesome kamma, since a mind with mindfulness and clear comprehension is a wholesome mind.
Without training, people with react negatively to bad smells and get angry, which is another unwholesome mind on top of the previous one. So it is important to be mindful all the time so insight can develop. GROUP 4. The receiving element is the tongue element. It has the transparent quality that allows the taste to contact. It is a form (rupa) dhamma which is the taste buds on the tongue that contain the nerve endings.
The contacting element is the flavor element that comes in contact with the taste bud. It is the form (rupa) dhamma that will vanish after the contact.
The knowing element is the taste consciousness that can taste. It is the mind (nama) that has the knowing ability. It also can be the result of previous wholesome or unwholesome acts that results in perceiving good taste or bad taste.
When food comes in contact with the tongue, tasting will occur. Vipassana practice is observing the knowing of taste. If we are not mindful it will be followed by feeling of liking or disliking . If it is liking we will crave for more. If it is disliking we may be angry. All are unwholesome processes.
But when we are mindful of the taste even if it is a bad taste we can still develop the wholesome mind. Frequent observation will result in insight that tasting is only made of elements that will change; they are not ours and do not belong to us. There is no greed or hatred, only knowing, and they will disappear. So we will not cling to taste.
GROUP 5. The receiving element is the body element. It has the transparent quality that allows the contact. It is the rupa (form) dhamma which is the sensory nerves that cover the whole body. It has no knowing ability.
The contacting elements are the three elements that create varieties of sensation depending on the quantity of each. These are earth element (soft/hard), fire element (cold/heat), wind or motion element (tension/relaxation). The water element which creates cohesiveness cannot be felt on the body, it will need the mind to interpret that sensation (will be in Group 6).
The knowing element is body consciousness that can “feel the touching” (soft/hard, cold/heat, tension/relaxation). The feeling can be pleasant or unpleasant depending on the effect of wholesome or unwholesome acts. It can be too hot or too cold, if there is too much tension it will cause pain, etc.
The painful sensation can be from accident, injury or illness. These may be the result of the unwholesome acts. The vipassana practice is done by focusing on these sensations or the sensations in the internal organs. When breathing in the air is cool, but the heat will be generated after the air is used so the outbreath air will be warm. When breathing in the air will create tension in the lungs, relaxation will occur with breathing out. When you make a fist and then open the hand, you will feel the tension and relaxation as well.
The body sensations are clear and easier to contemplate. It is recommended to start with being mindful with the body. Observing seeing and hearing are harder. The smelling and tasting do not occur all the time, but body sensation is there all the time when you are awake. The earth and fire elements are also major forms (mahabhuta rupa) so they are more prominent. They are easy to observe. Seeing and hearing are harder because they will rapidly progress into perception/cognition(sanna) and interpretation (sankhara), etc.
After you gain more experience with observing the body, you can continue to observe the mind which also is a paramattha dhamma. Focus on where the touching is, knowing the sensation is the nama (mind) dhamma. The body elements, the contact elements as well as the sensation will arise and vanish right there. There will be new contacts arising to replace the old ones but not at the same time. For example, the cold sensation at the wrist and the elbow happens at different moments. If you are not mindful you will think that the whole arm is cold. In fact, they are multiple tiny spots of contact and feeling that occur spontaneously and quickly. So the mind interprets it as a mass that we presume to be our arm, and our body. If we look at only one spot or one location we will see that one arises and vanishes, then the other arises and vanishes. It does that all the time no matter whether you look at it or not. So we need to watch these sensations often until clear understanding develops.
GROUP 6 . The receiving element is the mind element. The previous groups 1-5 are form (rupa) dhamma that do not have the knowing ability. The mind element is composed of three different types of mind. One is the mind that perceives the sensations from the other five door senses (the previous 5 groups). They are seeing, hearing, smelling, tasting, touching. The other two are the minds that process the information afterward. One is the result of wholesome acts, another is the result of unwholesome acts.
The contacting elements are the mind factors (cetasika) that appear within the mind. These are 52 kinds of cetasika (mind factors), 16 refined forms (sukhuma rupa) and nibbana. Cetasika is the dhamma element that can belong to the wholesome group, the unwholesome group or both.
The refined forms cannot be perceived through the other sense doors. Water is one example. It has the quality of “cohesiveness” that can be felt only by the mind. If you look at the water, what you see is the color not the cohesiveness. When you pour the water on the body you feel the cold sensation that flows from one spot to the other spot. It is the heat/cold element. The mind is that which interprets it as the flowing character of water. The others are living form, nutrient form, etc. The mind has to be concentrated enough to perceive these refined forms. But it does not matter, we can first contemplate the body sensation which is easier.
The knowing element is the mind consciousness. It has vast knowledge that can perceive the contacts from the 6 sense doors. It can interpret what is what. It can tell that what is seen is a human, is a man or woman, etc. It can progress into conventional interpretation. At the other end, when insight develops it is also the function of the mind consciousness. So they include all the wholesome and unwholesome minds, the jhanic minds, the activity minds (kiriya citta), etc.
When thought arises, know that there is a thought. When feeling is pleasant or unpleasant, know it. All the wholesome and unwholesome mental states are mind elements. When the mind is peaceful know it, when it is unpeaceful also know it. When applied thought, sustained thought, doubt, satisfaction arise, know it. The mind with mindfulness also know the mindfulness, or also know that insight arises. It is the nature that has the knowing ability. “The knower can know the knower”. The knowing mind is the mind with mindfulness and clear comprehension as mind factors (cetasika). So it does not only know the others, it also knows the other knower that just passed by. This is called the continuation of present moment (paccupanna-santati). The real truth is that these are all natural processes, these are not beings, not persons. There is nothing else in life beside these natural processes.
Our whole life can be divided into three different elements: 6 receiving, 6 contacting and 6 knowing elements. These elements appear and vanish. Without insight we proclaim them to be us, belong to us. With frequent observation, we will gradually gain understanding and clear comprehension that these are natural processes. They arise, change and disappear. Seeing disappears, hearing disappears, smelling disappears, taste disappears, touching disappears. The same process also occurs with the mind. Thought disappears, scattered or concentrated mind disappears, etc. They are impermanent, they change all the time. Whatever is impermanent, is it pleasant or unpleasant? The answer is, “It is suffering” , because it cannot be sustained (dukha character). Whatever is suffering, should we hold onto it as self? Whatever cannot be sustained, will vanish, should it be held onto as us?
Insight will see that thing that is out of control, arises and vanishes according to the cause, that is not self (anatta). This insight will reduce the attachment and can let go of it. These dhamma conditions will go on the way they are and we have no control over them. So we should stop, know, and accept that it is out of our control. The practice is to observe it very briefly, try to be in the present moment, and then let go of it. Contemplate the vanishing with the neutral mind. This is the way of vipassana practice that can be done after listening to the dhamma and understanding about the elements. It is one of the vipassana bhumi (land) as taught by the Buddha.
This concludes the talk. I wish you happiness, prosperity and progress in the dhamma.
Dhamma Talk 1.4 – Vipassana Bhumi 4
December 1, 2014 neepinit Leave a comment
VIPASSANA BHUMI 4 Faculties (Indriya ) 25 August 2004
Indriya can be translated as faculty, or governor. They are categorized in two ways – either as a group of five, or a group of twenty-two. The group of 5 are faith or confidence, effort, mindfulness, concentration, and wisdom. Indriya can be seen as the vipassana practice, as well as the ground/land for vipassana contemplation (bhumi). For example, mindfulness is needed for the contemplation of the body or the mind conditions, but mindfulness itself may also be observed in vipassana practice.
The Faculties(indriya) can be expanded to a broader category of 22.
1. Eye Faculty. The eye nerve is the main faculty in seeing. It is also listed in the other vipassana bhumi, such as in the group of aggregates, contact bases, elements, etc. It is a type of form ( rupa) dhamma. Seeing only happens in the eyes – we cannot use the other organs to perceive colors.
2. Ear Faculty. The ear nerves are the main faculty in hearing. You cannot hear if you don’t have any ear nerves.
3. Nose Faculty. The nerves of the nose are the main faculty for smelling. The nerves themselves do not smell, but smelling depends on the nerves.
4. Tongue Faculty. The nerves on the taste bud are the main faculty for tasting. We cannot taste without them.
5. Body Faculty. The body nerves are the main faculty for touching. They perceive the touching sensation when there is a body contact.
6. Femininity Faculty. The female form is the main faculty for the female characteristics.
7.Masculinity Faculty. The male form is the main faculty for the male characteristics.
The male and female forms are present in every cell of the body. They appear during the first week after conception and appear before the body shape is formed. They affect the growth, the appearance, behavior pattern, body structure, skin and hair type, etc. The appearance of males and females are different, since they are controlled by different faculties.
8. Vitality Faculty. This is the nature that maintains the life of material ( form, or rupa) and the mentality( mind, or nama). It works from the time the form arises, to the time it vanishes. It is one of the refined rupa. Cetasika( mind factor) is the other vitality faculty that helps to maintain the nama. It arises and vanishes at the same time with the mind.
9. Mind Faculty. The dhamma condition is the mind.
10. Bodily Pleasantness Faculty. It is the faculty that governs pleasant feelings ( sukha vedana) that appear in the body, which result from wholesome kamma.
11. Bodily Pain Faculty. It is an unpleasant feeling( dukkha vedana) that appears in the body , as a result of the unwholesome kamma. 12. Gladness Faculty. It is the pleasant feeling in the mind( somanassa vedana), such as being happy, joyful, and delightful, and which can be easily recognized. We can see them as natural processes.
13. Sadness Faculty. It is the unpleasant feeling in the mind ( domanassa vedana). Anger can have the sadness faculty that needs to be recognized. It can happen by itself or after being led by other things. The leading can be done by action, speech or thought. For example, we could even lead it ourselves by singing a song that would influence us. Anger can arise when there is pain or when there is a thought of an unpleasant thing. During meditation, we could become angry if we want the mind to be calm. We can observe the character of the irritated mind, or the uncheerfulness that happens before the sadness or anger arises.
14. Indifferent Faculty. This is a neutral feeling – it is not sad or happy( adukkhamasukha vedana).
15. Faith/ confidence Faculty. It is the wholesome mental factor that you can observe.
16. Energy Faculty. It resides in the effort( viriya).
17. Mindfulness Faculty. It observes the body and mind conditions that arise at that very moment. It can also observe itself.
18.Concentration Faculty. This is the calm and stable condition of the mind. The mind will focus on one object. We can contemplate the mind character that is not distracted.
19.Wisdom Faculty. The mind has realized the nature of the ultimate truth, after repeated observation of the body and mind conditions. The wisdom is the mental factor( panna cetasika) at the mundane level of wisdom.
20.The Assurance Faculty. This is the first realization of the “Four Noble Truths” that has not been realized before. It is the insight experience that happens in the mind of the “Stream Entry” ( Sotapanna) stage of Enlightenment. Clear insight of the suffering( dukkha) has occurred, the defilements have been eliminated and nibbana has been experienced for the first time. This is the first step in the supramundane path( lokuttara magga).
21.The Highest Knowledge Faculty. This is the repeated realization of the ” Four Noble Truths” that had been previously realized. This is the experience that happens in the mind of the ” Once Returner” ( Sakadagami), ” Non Returner” ( Anagami), and ” Enlightened one”( Arahat) stages of Enlightenment.
22. The Faculty of He/She Who Knows. This is the nature that governs the insight of the Arahat, who has the clear knowledge that the ” Four Noble Truths” have ended. The wisdom mind factor ( panna cetasika) is a result of the full enlightenment( arahata phala). The enlightened one will know about things that can be known. He will know the state of his own mind. Laypeople or ones who have no such experience can contemplate only the worldly faculties. These can be done by using mindfulness to observe the arising/vanishing, dissatisfaction and nonself characters of all conditions. The Buddha’s teachings includes these to complete the whole scope of the faculties.
When we group them together you can see these patterns.These were listed in the other bhumi as well, but the faculties do not include all the rupa and nama.
Faculties 1-5 are the materiality or forms ( rupa).
Faculties 6-9 are the mind( nama).
Faculties 10-14 are the feelings(vedana cetasika).
Faculties 15-19 are the faculties used in the practice.
Faculties 20-22 are the higher faculties in magga( paths) and the phala( fruits)
Faculties 15-19 are related to the practice that need to be adjusted for the best result.
Confidence and wisdom should go together, and need to be balanced. When one has too much confidence, he will not have a thorough observation. If he believes easily, but it is the wrong belief, the result will be even worse. On the other hand, having wisdom without confidence will lead to disbelief. That person will think too much, and be unable to accept the teaching. He will have a hard time starting to meditate or, once he starts, he will be too choosy to find the suitable place to meditate.
Effort and concentration need to be at about the same level. Too much effort without concentration can be too tiring and painful. We have to have a peaceful and pleasant effort to keep us going. Lacking effort and having only concentration will result in being unable to observe the body and mind condition. Wisdom will not arise, or he may be too sleepy during the practice.
Mindfulness is the center of all of the practice. It needs to be present in every situation. Too much mindfulness is not a problem.
Concentration needs to be built up and then released a little. Do not put too much effort into it or try to overly focus. Concentration will develop if you know the condition and let it go. If there is too much concentration, then try to improve the awareness so that it may catch up.
When all these faculties( confidence, effort, mindfulness,concentration,wisdom) are powerful
enough, it will transform into energy( bala). The energy in each faculty such as confidence energy, effort energy, etc will arouse within us more of an urgency in our meditation practice. Then it will allow us to gain a clearer insight into the dhamma. Pay particular attention to feelings ( vedana), which can be both body feelings( pleasant or painful) and mind feelings( gladness, sadness or indifference). Notice it whenever any feeling appears.
In truth, when we practice we do not have to think of or name these faculties as described. We only watch either the body or mind condition that appears at that moment. It does not matter what that condition was called. You only need to understand what they are, and observe the conditions directly. These categories are only for teaching purposes. When you understand and observe them correctly, it will feel like you had not memorized them but you did know what to watch for. It is the same thing when you watch television – you don’t have to memorize the program. You only watch whatever appears on the screen. When the program changes, you are able to watch the new one that shows up. If you know the program, it will help you to watch the right one.
The basic knowledge can be used as a reference. One who has some background understanding in the dhamma theory will have the advantage in noticing the condition. If you have to feel around on your own, you might overlook certain things. For example, we learn that there are two types of body feelings( vedana), but three types of mind feelings. When you practice you will notice the difference between the body and the mind feelings. The other example is that there are five faculties that are important in the practice, and that each one of them is different from the others. It will make it easier to notice, but you do not need to label them.
Initially, when you start practicing and observe something, you may analyze it first. At times we will project into the future or think about moments that are already gone. This is the conventional process( panyatti) – the object that you have dwelled on has disappeared, so you will not gain any insight no matter how much you think about or analyze it. But it is very hard for meditators to stop thinking. When they experience any condition, they will usually think, and analyze, etc. They will miss the opportunity to observe the present condition. They will not see the arising and passing away of the condition if they are thinking. This can be compared to having people walk by you one by one. If you are attracted to one person, there will be many thoughts about him/ her. You will miss seeing the next person, and the one after that, even though they have walked past you. This can happen even with the eyes opened, but not paying attention.
This is why it is important to be attentive at the present moment. If you think about something in the past, know it. When thinking, be aware of that thinking. That is the present moment! While we are meditating and we experience the calm mind, we usually will have a thought about the calmness. The thinking is the condition that should be observed – be mindful of the thinker. Or, when there is hearing, we will perceive the hearing and then think about what we heard – the shape and the name will follow. At that point the sound is already gone, and the hearing is also gone. If we still dwell in the thought, we will miss the next sound and the next, etc…It will be a while before we wake up and come back to the present moment. So, it is important to ‘remind yourself to know‘ frequently, so that you will be alert. When you know the thinker – the volitional formation – you will be able to come back to the mind ( nama), which is the ultimate truth. We don’t have to pull the mind back and forth from thought. When thinking arises, know it, and it will be back in the present moment by itself. So we must be diligent, and put the effort into the practice. Be aware of the knowing, and see it briefly in the present moment. It will appear and disappear very quickly.
This is the end of the talk. I wish you happiness and progress in the dhamma.
Dhamma Talk 1.5 – Vipassana Bhumi 5
December 1, 2014 neepinit Leave a comment
Vipassana Bhumi 5 The Four Noble Truths (Ariya Sacca)
After attending the retreat for the past few days, some of you may have gained mindfulness, concentration, and some wisdom. This is not by accident, but it can be the result of previous merit that has allowed us to be born as human beings. But better than that, we also have a chance to attend the meditation retreat, where we can learn the way to cultivate our mind. This is the highest merit, so continue to apply maximum effort to your practice.
Among the Four Noble Truths, there is the one that the meditator should know – the one that the meditator should let go, the one that the meditator should reach, and the one that the meditator should cultivate.
WHAT IS THE MEANING OF ARIYA SACCA?
“Ari” means enemy, and “Ya” means to go. So Ariya means to go away from the enemies. What are our enemies? They are the defilements! When we realize the ariya sacca, our mind will be freed from these defilements. Ariya can also mean wonderful, or being far away. Sacca means the truth.
Ariya sacca is the truths that free our mind from defilements, or the truths that belong to the enlightened one. Laypeople will not have a clear understanding of the ariya sacca – it is only an enlightened one who will. In the other words, when the layperson understands the ariya sacca clearly, he will be transformed into an enlightened person( ariya puggala).
The Buddha was the first one to realize the Ariya sacca. What did he realize when he became enlightened? He realized the Ariya sacca. All the enlightened ones from the stream enterer( Sota panna) and onward have also realized the Ariya sacca.
The meaning of Ariya sacca is the truth that cannot be changed into any other thing. It maintains the same characteristics. It is different from the conventional truth( sammutti or panyatti) that comes from being chosen or from a certain agreement. Some examples of the conventional truth are the words that we use to label, such as man, woman, dog, house, tree, etc. In reality, a tree is only a form, and human or animal are also forms. So there is no certainty in the conventional truth – it depends on how we want to name them. The ultimate truth is Ariya sacca. The dhamma condition is the paramattha dhamma that does not change.
Dukkha is the real suffering .
Samudaya is the real cause of suffering. Nirodha is the real ending of suffering. Magga are the real paths to end suffering.
Each condition also maintains its’ own characteristic. These are some examples: Fire maintains the heat, eyes only perceive colors, ears only perceive sounds, hearing only happens when the sound contacts the ear, etc. All the rupa ( form) and nama( mind) will maintain their own characteristic.
Ariya sacca is the truth that does not change. They are: Dukkha sacca( the truth of suffering). Samudaya sacca ( the truth of the cause of suffering). Nirodha sacca ( the truth of the end of suffering). Magga sacca( the truth of the paths to end suffering).
The first Noble truth is Dukkha sacca( the truth of suffering).
Dukkha is a wonderful truth. What makes this truth wonderful? It is because when one contemplates dukkha, wisdom will develop and one will escape from suffering. This is the real truth that does not change.
The dhamma conditions in this group are all the forms( rupa) and all the worldly minds and mental factors(cetasika), except the mind with greed( lobha citta).
The worldly mind is the mind that gets involved in the conventional world. It makes us cling on to the self, thinks of the body and mind as being us, or ours. There are both wholesome and the unwholesome minds that create the kamma. This clinging (upadana) will bind us to the cycle of birth and rebirth, which brings us suffering.
Dukkha needs to be understood, not ignored or destroyed. We are used to getting rid of it. For example when we have pain, we want it to go away, which is not the right practice. Pain is for us to contemplate, to watch without controlling. Some people commit suicide because they are tired of the suffering in the body. That was not the way to end suffering. We need to contemplate suffering so that insight can develop. We cannot cut off the suffering, but we can cut off the cause of it. This will be the only way to end suffering.
WHAT DO WE NEED TO CONTEMPLATE?
We need to contemplate all the rupa( materiality/form) and nama(mentality/mind).
Rupa: We need to contemplate all of the forms: eyes, ears, nose, tongue, body, color, sound, odor, flavor, and body contact( heat/ cold, soft/ hard, tension/ relaxation), to see that they are unsatisfactory. Every part that forms into the body and every single cell inside the body has the ‘ dukkha characteristic’. It means that they cannot be sustained in the same condition – it will vanish. When the body feels good, that feeling also will change. It will not stay the same, and will vanish. The eyes, the color, the sound, the heat/cold, etc., will disappear after the contact. The truth is that all of the forms have the dukkha characteristic, which means that nothing can remain in the same condition. This is why all of the forms are unsatisfactory.
Nama: Vedana (feeling) also needs to be observed, since it also displays the ‘dukkha characteristic’, which means that it cannot be sustained. One vedana that occurs frequently is pain. It arises, vanishes, and then arises again. If we did not look at it closely, it would appear to be continuous. It may come and go very rapidly in a split second. When watching the pain carefully, we will see that that pain can be very sharp, and then disappears. When the mind does not observe it, it will be gone. When we focus back on it, the pain will return. Or when the mind focuses on another location, the pain also will appear to be gone. The mind can ‘know or perceive’ only one thing at a time. When it perceives the sound, it cannot perceive the pain. So the mind will not know the pain at that moment. If the mind perceives input from other contacts, the same thing will happen. It can switch back and forth very quickly. When observing closely, we will see this pattern of interruption, appearing and disappearing, and changing. We will see that the pain stops momentarily.
During meditation, you need to observe the unpleasant feeling, the pleasant feeling, and all the forms that appear at the present moment. Observe them without having any attachment or any control. We have to learn about suffering in order for the insight to gradually arise, until a “clear understanding” develops, or until we can see the real nature of suffering. This is when we see the characteristic of anicca( impermanence) , the dukkha( unsustainable) and anatta( uncontrollable- nonself).
There are dukkha characteristics in the forms(rupa), in the mind( citta) and in the mental factors( cetasika). All the defilements such as greed, hatred, and delusion, and the mind that sees, hears, touches, and thinks, are not permanent. The wholesome mind also changes. All the mental factors also change but they are harder to watch, since they arise and vanish very quickly.
Initially, you can contemplate on life situations first by considering that birth, aging and sickness are suffering. Sadness, separation from loved ones, and facing something that you don’t like are also suffering. The mind suffers because of the attachment. Contemplate repeatedly, until you feel saddened in the cycle of birth and death in the life. These still involve conventional thinking. You will not understand the dukkha clearly, until you observe the rupa and nama while they are arising and disappearing. The process of seeing, hearing, thinking, feeling, etc., will show us the reality that they are impermanent, that they will change and that they are out of our control.
The second Noble truth is Samudaya Sacca (the truth of the cause of suffering). This is another wonderful truth, or the truth that belongs to the enlightened one. The dhamma condition is the lobha cetasika( mental factor of craving and clinging), that is the cause of suffering. There are 3 kinds of craving: Craving for sensual pleasure( kama tanha) Craving for existence( bhava tanha) Craving for nonexistence( vibhava tanha)
All three kinds of craving have the same mental factor, which is the lobha cetasika. It is the natural process of wanting and getting attached to the conditions. This is the cause of suffering, and it is the cause for us to be born again. It can be compared to the seed, which will sprout whenever there is the suitable combination of water, soil, fertilizer, light, etc. The way to stop it from growing is to cook that seed or to let it burn in the sun.
The craving and clinging in the mind that is still full of defilement will be the reason of the rebirth or another life. Such mind can be compared to a house builder. Life is compared to a house – we were born with this body that is the result of craving. The Buddha contemplated this issue after his enlightenment and compared the craving to the house builder. After discovering the truth, his house was destroyed and was not built again.
Keeping the five precepts allows one to be born as human being, but we still carry the craving with us. One who was born as a deva from the good merit performed in the past life also has craving. Sometimes we have habits driven by craving where we want to gain wealth, good status, or good appearance from our good deed. So when we make dana offerings or keep the precepts, we have these wanting to have or wanting to be hidden in the back our mind.
When we face unpleasant feelings, we want them to disappear. During meditation, we want the mind to be calm and peaceful. We are used to not being this and that, or not having this and that. Wanting to reach nibbana can be vibhava tanha, because the self wants us not to exist or not to endure suffering. That self also wants to do good things, which is bhava tanha. The other cravings are wanting to see nice things, hear sweet sounds, taste delicious foods and have a nice feeling of touch. All of these are kama tanha.
The underlying factor that creates new birth and new life is avijja( ignorance). It covers up the truth about this body and mind. So craving is the cause of suffering. When we meditate, the mind will crave peacefulness – it does not want the busy mind or the having of any pain, etc. – we love to be in control. If things are not going the way we want, anger will arise, followed by boredom, and finally we will stop meditating altogether.
Watch the mind carefully and notice any wanting or craving that may arise. People may question if there is no wanting, will we meditate? We can practice without wanting. We do not need to want to be mindful. Continuous awareness of the body and mind can be done without wanting. During the practice, thoughts will interrupt. Just be aware of it, without getting upset. If you want it to not appear, that will be vibhava tanha again. When you know that there is a ‘ wanting’, learn to be neutral and letting go will follow. Remember that tanha is the cause of suffering.
The third Noble truth is Nirodha Sacca( the truth of the end of suffering). The dhamma condition is Nibbana, which is the end of suffering. Peace is the character of nibbana. It is peaceful from the disappearance of defilement, peaceful from the nonattachment to the forms and mentality. Peace from letting go of the Five Khandas is Parinibbana. If the enlightened one eradicates all the defilements, but is still alive, that nibbana is called sa- upadisesa nibbana. He still has the suffering of the body, such as having the sensations of cold, hot, hunger, thirst, etc., but the mind is free from any unsatisfactoriness. The mind will be peaceful – completely cool, because there is no more fire from greed, hatred, or delusion. The mind cannot be stirred up anymore. The other three groups of enlightened persons may still have an occasional recurring of some residual defilements. When the fully enlightened person passes away, he will reach the parinibbana state which is free from the materiality and mentality (anupadisesa nibbana). What is left in the fully enlightened person is the functioning mind, (kiriya citta) which is free from defilement and kamma. There is no continuation and no rebirth. The suffering is ended completely.
The fourth Noble truth is Magga sacca (the truth of the paths that lead to the end of suffering). This is the Eight Noble Paths. We start from knowing the suffering, then eliminate the cause of suffering. The realization of the end of suffering occurs when the eight noble paths are fully perfected. That is when the deeper clinging is cut off.
The Noble Eightfold paths that need to be improved to perfection are:
1. Right View. The mental factor ( cetasika) is the insight that sees things as they are. It starts from observing the rupa and nama to arise and disappear. The mind knows from repeated observation until it clearly sees the impermanence, suffering, and nonself.
2. Right Intention. The intention of renunciation, free from craving, aversion and cruelty. The mental factor is vitakka cetasika, which is the applied thought. The practice is bringing mindfulness and clear comprehension to observe the rupa and nama that are arising and disappearing.
3. Right Speech. It is in the morality group. The key is having the intention to avoid using wrong speech. These are abstaining from false speech, malicious speech, harsh speech, and useless speech. Keeping noble silence is also part of the right speech.
4. Right Action. This includes abstaining from taking life, from stealing and from sensual misconduct.
5. Right Livelihood. This is giving up the wrong livelihood.
6. Right Effort. Initially you may need to make the effort, and arouse the energy to do sitting or walking meditation. After doing it more, the effort will be stronger and can overcome the laziness. After regular practice, the effort will be more spontaneous and the energy will increase. We also have to put effort into abandoning the unwholesome states of mind that have already arisen and prevent the new ones from arising. On the other hand, we need to maintain and perfect wholesome states of mind that have already arisen. For example, when we are more mindful we will avoid evil acts, or when we are mindful of the anger it will decrease or disappear. When more effort develops, the mindfulness, concentration and wisdom will follow. This is the result of the right effort. 7. Right Mindfulness. Being mindful on the Four Foundations: body, feeling, mind, and phenomena. Ultimately being aware of the rupa (form ) and nama( mentality), which are the ultimate truth that appear in the present moment. Mindfulness has to work alongside morality and wisdom, and not by itself. Initially you have to understand the difference between conventional truth( panyatti) and the ultimate truth( paramattha), so that you can be mindful on the conditions that display the three characteristics. Vipassana (insight) will develop from seeing that rupa and nama are two separate conditions, they are the cause and effect for each other to arise, they will appear and disappear, etc. Mindfulness is the leader, after continually observing it over and over, wisdom will arise.
8. Right Concentration. There are several levels of concentration. Momentary concentration is
sufficient for observing the body and mind condition, and it can lead to deeper concentration.
While attending the meditation retreat you live a clean and pure life, and the Noble Eightfold Paths are completely followed.
The morality part includes path number 3( Right Speech), number 4( Right Action) and number 5( Right Livelihood). The concentration part includes number 6( Right Effort), number 7( Right Mindfulness) and number 8( Right Concentration). The wisdom part includes number 1( Right View) and number 2( Right Intention).
The insight will develop when all of the 8 noble paths are completed, especially when they are perfected at the same moment. The only way to perfect them is to practice diligently. When it will happen also depend on the past merit, and the virtue of each individual. The Eight Noble Paths, when perfected, will occur in the moment of magga citta( enlightened mind), which results in transforming a layperson’s mind into the enlightened mind( ariya puggala).
The Four Noble Truths can be classified as origin and result.
Samudaya is the unwholesome origin, the result is dukkha. Magga is the wholesome origin, the result is nirodha.
Magga is the origin of getting out of dukkha.
Nirodha is the result of the end of suffering.
There are both good origins and bad origins. The practice is contemplating on dukkha, both in the body and the mind, that it is unsatisfactory. Samudaya needs to be let go of, because it is the cause of suffering. Nirodha needs to be realized, and maga needs to be perfected.
Ariya Sacca( Four Noble Truths) is one of the Vipassana Bhumi. You need to understand and use it in practice by perfecting the Eightfold Paths and following the Four Foundations of Mindfulness. In brief, being mindful on the forms and the mentality( rupa and nama), or the Five Khanda( Five Aggregates) that is appearing and disappearing, until all the paths are clear and perfected. It means that the dukkha is known, the samudaya is eradicated, and the nirodha is realized. This is the end of suffering. Dhamma Talk – Vipassana Bhumi 1.6 February 4, 2015 neepinit Leave a comment
VIPASSANA BHUMI 6
DEPENDENT ORIGINATION (PATICCA SAMUPPADA)
When one listens to a dhamma talk, the
Buddha’s teachings will enhance mindfulness and wisdom. It will help one in the gaining of happiness. The highest goal is the freedom from all defilements, or the ending of suffering. It is important to practice without any wanting – to do it naturally. Even though our goal is the path, the fruits of practice, and nibbana, there is no need for craving. Try to do your best at the present moment – it will help to accumulate the factors of enlightenment. When you practice sila( morality), samadhi( concentration) and panna( wisdom) correctly in each moment, they will lead us closer to nibbana and eventually we will reach that goal.
Today’s dhamma talk title is “ Dependent Origination or Paticcasamuppada in Pali”, which is
the 6 th Vipassana Bhumi. This will conclude this section of Vipassana Bhumi. It begins with the first one, the Five Aggregates, the second one which is the Contact Bases, the third one which is the Elements, the fourth one which is the Four Noble Truths, and the fifth one which is the Faculties.
The sixth one is Dependent Origination, which is hard to describe and hard to understand. It cannot be discussed in detail here, so I will try to summarise and focus the talk about the content that can be applied along with the practice.
The Pali word ” Paticcasamuppada” means the dhamma that is the cause and the factors. All of the dhamma does not occur by accident – it happens because there is a cause that makes it happen that way. The result also does not happen by chance – there was a reason for it. There is a factor for that to happen, which effects the next event and continues on and on, just like a chain reaction. It creates the ongoing cycle of birth.
The origin of Paticcasamuttapada arises from the ignorance ( avijja), which creates the volitional formations( sankhara).
DEPENDENT ON IGNORANCE, VOLITIONAL FORMATION ARISES.
(Avijja paccaya sankhara).
The ignorance is the situation of not knowing, having delusions, or knowing about things that are not important , or not knowing about things that are important. For example, the knowledge about how to build war weapons or all worldly knowledge is conventional, which do not lead to the end of suffering. These ignorances( avijja) are:
1. Not knowing about suffering. Life is suffering or is unsatisfactory, but the ignorance can cover that up. The majority of people see that being born is not suffering. Because of the ignorance, they could not see that the cycle of birth, old age, sickness and death happening all the time is suffering.
2. Not knowing the cause of suffering, which is craving ( tanha). Without knowing it, one will accumulate the craving or do anything under the influence of craving. What they are accumulating is suffering.
People who have a wholesome job may even work with that underlying craving. They may want to become rich and famous, so they struggle and suffer from having the underlying craving. They are not happy with what they have. There is no end for the craving. They do not see that the craving is the real cause of suffering, which leads them to create more unwholesome acts. It can occur by being aggressive, misleading , bullying others, etc. The result is suffering in the present and in the future.
If one is not aware of his craving for pleasant sight, sound, odor, taste or touch, that person will keep on searching for more to satisfy himself. He may not get it, or lose what he has gotten, or he may have a fear of change. All of these are suffering. It can be compared to a drug addict who only seeks more of his drug. Since the craving does not stop, he will seek for more of his drug until he dies. He thinks that it is the way to end his suffering, but instead it creates more suffering because the craving has increased. It is the same way when a person is attached to pleasant sights, sounds, odors, tastes or touches. He will struggle because of the craving. So suffering will go on without an end because of not knowing that the craving is the cause of suffering.
3. Not knowing the end of suffering. This is not knowing what can really truly end suffering. Very few people have interest in meditation in order to reach nibbana because they do not know that it can end suffering.
4. Not knowing the way to end suffering. This is when they do it incorrectly, especially doing the unwholesome acts which create more suffering. When doing something wholesome that is still very worldly, it can not really end suffering. It does not matter how much money, power, or status they have – millionaires or even billionares still suffer. People will have more interest in entertainment than practicing mindfulness or vipassana. They do not realize that entertainment will create more suffering rather than end it. Like for instance with insects, they are attached to the light and die from it. Human beings who are attached to sensual pleasures will continue to suffer since they don’t know the way out.
The majority of people do not know about the past aggregates(khanda), contact bases( ayatana), or elements( dhatu) that they have been born with in the past. They don’t know how to be born again in the future. They don’t know about the past and the future life. They don’t know about Dependent Origination( paticcasamuppada). They don’t know the dhamma that is the cause and the effect. The only way to see the elements or contact bases to be the cause and the effect of suffering is by developing mindfulness and wisdom. If not, they will continue to suffer. Avijja( ignorance) is not knowing about the subjects that one should know about, or knowing the subjects that one should not know. The ignorance creates the volitional formations( sankhara). There are three types: meritorious volitional formations( punnabhisankhara), demeritorious volitional formations( apunnabhisankhara), impurturbable volitional formations( anenjabhisankhara).
Demeritorious volitional formation is rather straightforward. The unwholesome act is due to
ignorance, which can be done through speech – for example, using harsh words – or false speech. It can be done by bodily actions, such as killing, stealing, or having sexual misconduct. It can also be done by the mind by having bad thoughts, or wishing others harm, etc. Ignorance is the cause for having intention(cetana) that creates unwholesome acts through the body, speech and mind.
Meritorious volitional formation creates meritorious acts by having the right act, right speech and right mind. These are performing merit, doing dana, keeping precepts(sila), meditation( bhavana), being humble, listening to the dhamma, helping others, rejoicing in the another’s wholesome deed, etc. However, these meritorious acts can have an underlying ignorance as well. Doing dana with a wish for being born rich and beautiful, or being born in the heavenly realms is a wish for suffering. Every birth is suffering, no matter which realm you are born into. All births and deaths are suffering. Deva realm does not experience aging, but their lives also end in death. So they, too, cannot escape suffering. You can be born rich or with beauty, but you still suffer from aging, sickness and death. The ignorance will cover this up so that you do not see what is suffering, and do not see the danger in the cycle of birth. The Buddha did not praise the benefit of birth, no matter which realm you were born into. It is compared to the feces which is dirty. It may be the product of good food, but it is still dirty, smelly, and loathsome. Every realm of existence is suffering, so the one who wishes for birth is wishing for suffering. This is because he did not know the truth, and did not have the right understanding about nibbana. So they are not interested in practicing the dhamma in order to liberate themselves. Most people still do merit making while having avijja( ignorance). This lasts until they gain some wisdom and see that their merit making was done to liberate themselves from the cycle of birth, and from suffering.
People who practice vipassana have their aims at the liberation from suffering. Even when they offer dana or keep precepts, they aim at detaching from defilement and rebirth, which is the opposite from the majority of people who do it with avijja( ignorance).
Impurturbable volitional formations will result in being reborn in the immaterial brahma realm. There is ignorance behind it also, since there is a need to get out of suffering but they don’t know how. Being born in the brahma realm is still suffering because they will be there only for a period of time. After death there is a chance to be born again, maybe in the lower realms. When practicing jhana, they will see that the body is the source of suffering. They will try to detach from the body, but they still have the mind. The power of immaterial jhana will result in being born with the mind only. They still have ignorance as a cause behind it.
DEPENDENT ON VOLITIONAL FORMATIONS, CONSCIOUSNESS ARISES.
(Sankhara paccaya vinnanam)
Whenever there is ignorance of any kind, there will be two kinds of consciousness. The first one arises at conception (patisandhi vinnana), followed by the sustaining consciousness( pavatti vinnana). Seeing, hearing, tasting, smelling and touching consciousness will arise and continue to arise, depending on where the birth occurs.
Demeritorious volitional formation will result in being born in the lower realms, including being born in a hell realm, being a hungry ghost, a titan, or an animal.
Meritorious volitional formation will result in being born as a human, a deva or a material brahma.
Impurturbable volitional formation will result in being born as an immaterial brahma .
Birth will be accompanied by the resultant kamma (vipaka vinnana), which allows us to see, hear, smell, taste and touch, according to our meritorious or demeritorious acts. As a human, seeing bad sights, hearing bad sounds, tastes or smells of unpleasant things are the result of previous unwholesome kamma. The opposite is true – wholesome acts will result in positive experiences.
DEPENDENT ON CONSCIOUSNESS, MENTALITY AND MATERIALITY ARISE.
( Vinnana paccaya nama rupam)
After conception, the first mind (citta) or consciousness that arises will be accompanied by the materiality (rupa). This is the first form as a result of the kamma. In humans, it appears as a drop of clear liquid where the mind locates (hadaya rupa) along with the form that specifies male or female characters (bhava rupa). This happens according to the past kamma.
The mentality is the mental factor (cetasika) that arises at the same time as the mind.
DEPENDENT ON MENTALITY AND MATERIALITY, THE SIXFOLD BASE ARISES.
(Nama rupa paccaya salayatanam)
The material forms the nerves in the eyes, ears, nose, tongue and body. The mind will perceive through these inner contact bases.
DEPENDENT ON THE SIXFOLD BASES, CONTACT ARISES.
( Salayatana paccaya phasso)
When the outer contact bases come into contact with the inner contact bases, then contact will arise.
Seeing arises when the color comes into contact with the eye nerve. There is a gathering of color, eyes, and eye consciousness. Hearing arises when the sound comes into contact with the ear nerve. There is a gathering of sound, ear, and ear consciousness. Smelling arises when the odor comes into contact with the nose nerve. There is gathering of odor, nose, and nose consciousness. Tasting arises when the flavor comes into contact with the tongue nerve. There is a gathering of flavor, tongue, and tongue consciousness. Body sensation arises when body contact ( hard, soft, cold, hot, tension, relaxation) comes into contact with the body nerve. This is the gathering of body contact, body, and body consciousness.
DEPENDENT ON CONTACT, FEELING ARISES.
(Phassa paccaya vedana)
Feeling arises when there is a contact through eyes, ears, nose, tongue, body and mind. It can be pleasant, unpleasant, or neutral.
DEPENDENT ON FEELING CRAVING ARISES.
(Vedana paccaya tanha)
Craving (tanha) is the wanting or the attraction to the pleasaurable, unpleasurable or neutral feeling that arises from the six sense doors. These are called kama tanha which is the craving of the form, sight, sound, smell, taste, body contact and thought. The other two cravings are bhava tanha and vibhava tanha.
Bhava tanha is the attraction to the state of being that they were born into, which is usual for most beings. For example, a worm is attracted to being born a worm without knowing about the suffering that comes with it. There is a wrong view of permanency (sassataditthi). These are the persons who are attached to the self, that this life is one’s self or that it belongs to us. When death arrives, the self will leave the body and seek another birth and continue, on and on. So the self is seemingly permanent, which is the wrong view.
Vibhava tanha is the attraction to being gone. Some people understand that there is a real self while being alive, but there is nothing left after death. This is related to the wrong view of total loss (ucchedaditthi). The satisfaction and attraction are due to being gone.
All these tanha are from vedana.
DEPENDENT ON CRAVING, CLINGING ARISES.
( Tanha paccaya upadanam)
Craving creates clinging. Strong craving will make a person hold on to the condition. When we love someone, there is tanha. When we cling on to that person to be ours, that is upadana. The degree is stronger, or it can be the wrong view or wrong clinging.
There are four types of clinging:
1. Kamupadana is clinging to the sensual pleasures.
2. Ditthupadana is clinging to the wrong view. For example, clinging to the wrong belief that there is no kamma, no merit or demerit, your good actions may not bring good results.
3. Silappadupadana is clinging to the wrong rules or precepts. For example, some may believe in behaving like animals, or following the wrong precepts.
4. Attavadhupadana is clinging to the wrong view related to self, that the five aggregates( khanda) are self. They would cling onto these body, feeling, perception, volitional formation, and consciousness – that they are self.
This is the basis for Sakkaya ditthi, or having wrong view that the form is us, we have a body, or that the body is in us. Feelings of happiness or unhappiness are in us, that they belong to us. Perception is us, belongs to us. To like or dislike is us, that they belong to us. To believe thought and consciousness are ours, etc.
There is no way of escaping from these wrong views if we do not practice vipassana ( insight meditation), especially concerning sakkaya ditthi. Laypeople usually have this wrong view when they perform merit making or do any wholesome act where they would want this self to be well. The vipassana meditator will observe the form and mentality ( rupa and nama or body and mind). These are paramattha dhamma (ultimate truths), so they will appear and vanish. After repeated observation, the meditator will realize that there is no permanent self in this body and mind. So they can get rid of the wrong view one moment at a time. When they continue to practice mindfulness and observe, they will have a chance to progress until reaching enlightenment. This is when the wrong views are totally eradicated. Sotapanna (Stream entry) is the first stage of enlightenment in which the personal wrong view (sakkayaditthi) will be completely gone.
DEPENDENT ON CLINGING, BECOMING ARISES.
( Upadana paccaya bhavo)
Becoming allows us to perform wholesome or unwholesome acts.
DEPENDENT ON BECOMING, BIRTH ARISES.
( Bhava paccaya jati)
Becoming creates the materiality and mentality( rupa and nama or body and mind).
DEPENDENT ON BIRTH, AGING, AND DEATH ARISE, AND SORROW,
After birth, the whole mass of the suffering in the body and mind will follow. Living beings usually carry the deep fundamental defilements (asavas) which flow out from the mind. There are three types of asavas, they are kama sava, bhavasava and ditthasava. All these three deep defilements are the factors for the outflow of ignorance (avijjasava), which creates the cycle of birth and death that keeps on repeating. We have been born into uncountable lives, so we have repeatedly suffered from birth, old age, illness, and death. If collected, the tears from crying can be more than the sum total of water in the oceans. We still have to go through the same cycle again and again, without an end in sight.
Vipassana practice is the way to cut through the cycle. We can start developing mindfulness by following the Four Foundations of Mindfulness, or following the Eightfold path. The well developed awareness will help us observe the input that comes through the six sense doors where the contacts arise. Know it when seeing, hearing, smelling, tasting, contacting, and thinking occurs. Watch the feelings(vedana) that arise with the contact, then craving and clinging will follow. It is especially important to observe when there is contact. If you cannot catch it, then observe the next step which is the feeling that follows. It can be pleasant, unpleasant, gladness or sadness, etc. Craving will follow those feelings. So know it when you like the taste of what you eat, catch it and let go. If you try to have the awareness when contact arises, craving will not follow. There will be no like or dislike.
The mindful mind is wholesome because it can end the cycle of birth. When mindfulness occurs frequently, insight will develop one day. It will become clear to us that these are merely form and mentality dhamma ( rupa and nama or body and mind). They are not us, and do not belong to us. Insight (panna) is the knowledge that can eradicate the ignorance (avijja), just like the light that dispels darkness. But insight has to depend on mindfulness – there is no other way. Studying or acquiring any kind of knowledge will not help us to gain wisdom. Even practicing tranquility meditation (samatha samadhi) does not lead to vipassana insight. You will attain samadhi (peaceful mind) by focusing on the signs, the crystal ball, or light, etc. The mind will be peaceful, but insight will not develop.
In order to gain insight the mind has to focus on the ultimate dhamma( paramattha), which is the rupa( form) and nama ( mentality) that appears at each moment. There are only six contact bases that need to be watched. These are the eyes, ears, nose, tongue, body and mind – they present themselves as seeing, hearing, smelling, tasting, body contact, feeling/ thought. Watch what appears at the present moment, not the seeing or hearing that has already passed. Insight cannot develop from watching things in the past or in the future. We can think, imagine or investigate, but the knowledge will only be at the thinking level ( cintanana). The true insight( bhavananana) only depends on the mindfulness that is used to observe the present condition. We have to be aware during the moment that the action is taking place. What was seen is in the past and what will be seen is in the future. These are the same with other sensations as well. Each condition will appear in a very short duration, so we need to let go of it right away. Do not wait for it to happen, either. Know only the one that appears. The truth can be revealed in a fraction of a second. Sometimes the feeling may appear to be continuous, but in fact it appears and then vanishes quickly. When watching carefully we will see that interruption. When seeing these repeatedly the insight will develop and avijja (ignorance) can be eradicated.
Through the entire cessation of this ignorance, the volitional formations cease. There is no volitional formation left in the mind of the arahat ( enlightened ones). They will give dana, keep precepts, meditate, but it will not be meritorious volitional formation (punnabhisankhara). There is no demeritorious (apunnabhi sankhara) either. The mind will be an acting mind (kiriya citta), volitional formation is also the acting one. There will be no continuing process that can bear fruit. They can do wholesome acts without any result.
It is different in laypeople that meritorious deed can result in birth in the higher realms, which still is suffering. Demeritorious act will result in being born into the opposite direction. So being above the merit and demerit means being free from suffering. There is only an acting mind ( kiriya citta). So there is no more volitional formations( punnabhi sankhara, apunnabhi sankhara, anenjabhi sankhara) left.
Through the cessation of volitional formation, consciousness ceases.
There is no consciousness to arise at conception.
Through the cessation of consciousness, mentality and materiality ceases.
There is no form (rupa) or mentality(nama) to be formed.
Through the cessation of mentality and materiality, the sixfold base ceases.
There will be no eyes, ears, nose, tongue, body and mind to receive any contact.
Through the cessation of the six fold base, contact ceases. Through the cessation of contact, feeling ceases. Through the cessation of feelings, craving ceases. Through the cessation of craving, clinging cease. Through the cessation of clinging, becoming ceases. Through the cessation of becoming, birth ceases. Through the cessation of birth, aging and death cease, and sorrow, lamentation, pain, grief and despair. Thus, there is a cessation of this whole mass of suffering.
When ignorance ceases the whole cycle comes to an end. The enlightened one ( Arahat), while being alive, still has the contact through the six contact bases.This is the result of the past, which will not continue in the future. The mind will not be disturbed by these contacts. The suffering will be gone. There is no wholesome or unwholesome mind, only the mind of activity.
The Dependent Origination ( paticca samuppada) ends when ignorance( avijja) is destroyed. This is the result of vipassana insight. The practice starts from being mindful, being aware of every movement. There is no other way to be liberated. If we do not start now, there are many possibilities of danger awaiting us in the future.
1. Birth into the lower realms: born in hell, being a hungry ghost, a titan or an animal. It is very scary to be born into these realms.
2. Birth into the human realm is still uncertain because of the delusion. If we were born as an animal it will be very difficult to escape and come back to being human again. It is very likely to be born into many lifetimes as animals. Even being a human, we may have the wrong views from listening to the incorrect teachings. It will lead us to do or believe wrongly. There is no way to guarantee that we will not break the precepts, such as taking others’ lives, or cheating others.
We have to remind ourselves of the dangers that are awaiting for us, so that we see the necessity to build up the mindfulness and wisdom as much as we can in this life. If we can attain the first stage of enlightenment ( Sota panna), it will guarantee the certainty of closing the door to the lower realms. Rebirth into the higher realms will be secured, and the full enlightenment can be possible within seven life times.
If, for some reason, we cannot reach that level, it is worth it to gain some wisdom such as seeing the rising and vanishing of the rupa and nama or see the impermanent natures( anicca), unsatisfactoriness( dukkha ) and nonself( anatta). This can be called Cula Sotapanna. It is not an ordinary effort to reach this level, since it is the main entry to the right path, or is the right direction that can be followed all the way to reach nibbana. Mindfulness is needed in order to observe the rising and vanishing of the rupa and nama to see the three characteristics. Even knowing what is the rupa and the nama, or knowing the difference between the conventional dhamma ( panyatti) and the ultimate dhamma ( paramattha), is better than not knowing it at all. We are used to living in the conventional world, and not knowing that it is not real. Even that, if we can focus on the conventional condition, but stay with it long enough, we can gain some tranquility. This is also a wholesome mind, which is much more beneficial than people who had never meditated or have the unwholesome mind that is full of greed, hatred and delusion. Worse than that is one who did not realize that what he did was an evil act.
We are very lucky to be born as human beings and to have found the path that can lead to the end of suffering. More than that, we are fortunate to have started on the dhamma path. So we must pay our full attention and continue to put full effort into the practice.
I wish you happiness and progress in the dhamma.
About Phrabhavanakhemakhun (pronounce: Phra bhavana khema khun). His monk’s title was recently changed from Phra Khru Kasem Thammathat Maheyong Monastery and Meditation Center Ayutthaya, Thailand
About the teacher:
Phrabhavanakhemakhun was his latest monk’s title given by the king on December 5th, 2014. He was born Surasak Pengathit in the old capitol, Ayutthaya, 63 years ago. At the time of his ordination 40 years ago, he received the monk’s name of Khemarangsi which means “The light of the dhamma which leads to peace and enlightenment”.
He was ordained at Praosophanaram temple in Ayutthaya and was trained in a vipassana
meditation teacher training course at Wat Pleng Vipassana in Bangkok. He took a lesson in Buddhist Study with a major in Abhidhamma and received the third level of monk degree with the highest score.
He was appointed to be an Abhidhamma teacher after his third year in robes. He continued to study from many meditation masters and practiced by himself until he was ready to establish the meditation center at Maheyong Monastery, where he is now the abbot. He later received an honorary master degree in Buddhist Study, Abhidhamma major from the Maha Chulalongkorn Monk University.
Phrabhavanakhemakhun( former Phra Khru Kasem Thammathat)is primarily interested in
encouraging the meditation training program for all ages. He received several recognition awards in this area as well as for his other interest in environmental conservation. There is a monthly vipassana meditation course taught at Maheyong Meditation center. He also led the retreat at the Young Buddhist Association of Thailand (YBAT), and other meditation centers around the country. He has established 15 meditation centers in different parts of Thailand. They are all branches of Maheyong monastery. His dhamma talk is being broadcasted daily on the public radio station in Thailand.
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