CHAPTER I: GENERAL INTRODUCTION

Meditation is regarded as a vital route to salvation of the

Buddhist approach to life. There is an emphasis on the proper

spiritual preparation of body, since unless one can control the body

one is unlikely to be able to control the mind. Controlling the body is

possible to certain degrees, and similarly with mind. On the way to

Enlightenment we must to promote spiritual development, to diminish

the impact of suffering, to calm the mind and to reveal the true facts

of existence. As since through meditation the individual can be come

detached from ordinary thinking and feeling, and merge mentally

with an idea which dissipate the notion of self the chief source of

suffering. Buddhists in particular stress that it is through meditation

that one can not only experience the absence of a fixed self, but also

what it is like to operate without such a self. On one version

Buddhism what the meditative is doing is uniting with emptiness, the

only plausible definition of reality, one of the chief functions of

meditation is to bring about a calming and concentrating effect, to

weaken the power of desire or craving, while the sort of awareness

produce through forms of meditation designed to produce a strong

send of one’s mind can reduce both craving and ignorance. Some

Buddhists argued that the higher states of consciousness attained in

meditation could lead to rebirth in a more spiritual and less corporate

state of existence.

1The all human beings have the Buddha nature, can be attain

enlightenment and can be become the Buddha; because we can

practice meditation is concentration, calmness, and tranquility. When

1 The two traditions of Meditation in ancient India, Johannes Bronkhorst, p, 44

1

the mind is deeply concentration on the object of meditation, it

become free from hindrances and impurities such as lustful desires,

hatred, ill-will, indolence, worries, restlessness, skeptical, doubt, etc,

…in cultivates such qualities as concentration, awareness, will-

energy, confidence, joy, and tranquilities, it becomes powerful and

endowed with supernormal qualities. When the Buddha sit under

Bodhi tree had discovered his own unique way of liberating mankind

from all miseries, woes, and started teaching the middle way,

especially various stage of Jhana (concentration), the Buddha to

found in fourfold Noble the truths are of dukkha (suffering), the

origin of dukkha, the cessation of dukkha, and the path leading to the

cessation the end of dukkha.

There are many forms of meditation with the exception of

meditation the aim of practice meditation, as a spiritual exercise is to

meditation in Buddhism the forces of nature or merely to

consciousness the mind.

In India there are many traditions such as Raja Yoga that

systematically practice meditation techniques as systems of

developing mind and body. They are all various forms of mysticism,

mystic meditation designed to produce power to overcome nature,

such as levitation, to rise and float in air, float and walking on water,

walking bare footed across a pit of burning coal, etc,

In the China tradition meditation insist on the possibility of

sudden Enlightenment as compared with the tendency in India

philosophy to stress a more gradual approach. The stages of

meditation are seen as really states of mind which are to a degree

always present. It was combined with a view of meditation which

stressed the absence of attachment. Allowing the mind to flow freely

without being slowed down by the introduction of value judge, judge

2

about whether the objects of the thought are true. This is not the

absence of though, but rather it is a process which restores the

original clarity of the mind, and allows the agent to use the concepts

which are in without attachment. This is view of meditation has the

advantage that it is resolutely non-dualistic in that it does not see

enlightenment as the goal and meditation as the means.

In China word “Cha’n” is the principles of concentration

(Samadhi) and wisdom (prajñà) were altered to make them fit in

better with the Chinese is of an orientation to sudden enlightenment.

This is possible if these stages are seen as states of mind as compared

types of practice, and they were often combined in one single

experience in which the whole Buddhist path could be collapsed.

The Cha’n emphasis on direct insight replaces the development of

concentration (Samadhi) and wisdom (prajñà), and these came to be

regarded as only useful to the less sophisticated meditators.

What replaced this more gradual approach is what came to be

known as the no-mind or no-thought practice. The problem with

thought in the erroneous belief that the concept of a thing is the thing

itself, and using concepts is a way of projecting one’s own view of

the word on the word itself, assuming that point of view is an accurate

picture of reality. Concepts are acceptable as sorting ideas to deal

with experience, but they should be used without drawing any

implication of their accuracy in capturing the nature of the world. The

mind should flow freely, not being concerned about issues like

validity of anything which interferes with spontaneity.

The meditative quest of Gautama (pāli.Gotama) under the Bodhi

Tree, by which he became an enlightened one or a Buddha

enlightening knowledge remain the classic archetype of the discipline

and experience.

3

In the Theravàda account, Gotama thereby discovered that

attachment to individualize existence (Tanha) was the cause of

rebirth.

In the Mahàyàna account, he discerned that the Buddha nature is

inherent in all sentient being.

1.1. The Significance of Meditation in Buddhism

Meditation practices constitute the very core of the Buddhism

approach to life, an intensely practical religion, Buddhism by contrast

inclined to treat doctrines definition and historical fact with some

degree of unconcern.

2The precise historical origins and component of the Buddhist

meditative techniques are difficult to pin down. The pāli canon

portrays Gotama as having vainly sought deliverance from Samsara

(the cycle of births and deaths) by means of then current Indian

ascetic and meditative methods. These Buddhas ultimately rejected as

wrong and insufficient in their extreme asceticism and in their goal of

distinction union with the obsolete. But although Buddhism denied

the reality of the Upanishad self (Bràhman- atman), although the

stated purpose of the new Buddhist meditation was to gain an

existential realization of the unreality of the self (anatta) and to

transcend an existence characterization by impermanence and

suffering or innate satisfactoriness, the aim of Buddhist practice

remained spiritually kin to the Upanipadic quest of the self.

Theravāda (The school of the Elders) Buddhism has sought to

fashion it is meditation theory and practice in faithful adherence to the

model is set forth most extensively in the Majjhima Nikàya. In this

2 The two tradition of Meditation in Ancient India, Johannes Bronkorst, p 112

4

source, meditation is presented as the only successful means to attain

full and final release from the endless round of birth and death. The

essence of the method is to so existence and internal an awareness of

the inherent nature of all existence that the meditative becomes both

intellectually and emotionally free from attachment to existence,

thereby destroying the desire driven Karma propulsion into ever new

form of space time being. Meditation is envisaged as a progression

through three organically interdependent stages: Silà (precept),

Samadhi or dhyāna (concentration) and pràjñà (wisdom).3The Vipassana (reflection- insight) level of concentration scarcely

rises above the jhanic preliminary access concentration is an approach

road to the truly, the word “Dhyàna” is trance depths, it is a lightly

concentrated state in which ordinary sounds can still be heard but are

no longer at the center of attention. But by it is nature, Vipassana

insight is the sine qua non of deliverance from Samadhi, whether

formalize becomes an independent method. Buddhaghosa call them

must be subjected to Vipassanic scrutiny lest the meditator become

attached to them and consider them Nirvànic attainment. But they too

are still within the concentration do main and longest up to seven

days maintainable experience of Nirvana bliss that can be attained in

this life. It is not, however, essential to after death Nirvàna (Ultimate

reality) which may be achieved by Vipassana alone.

Mahàyàna (The school of the Great vehicle) Buddhism is vast is

varied development of Buddhist doctrine and institutions known as

Mahàyàna, inevitably result in significant changes in the goals and

methods of meditation. The basic techniques of posture and of breath,

body, and thought control were retained, as were many of the

meditation terms. But the inner meaning of the later was radically

3 Meditation of Theravāda, inner peace through and inner wisdom, S.N. Goenka

5

changed, and the whole discipline was restructured in the light of new

Mahàyàna doctrine.

Meditation practices constitute the very core of the Buddhist

approach to life. An intensely practical religion, Buddhism is by

contrast inclined to treat doctrinal definitions and historical facts with

some degree of unconcern. In the Enlightenment, is the ultimate aim

of Buddhist meditation, on the way to Nirvàna they were served to

promote spiritual development, to diminish the impact of suffering, to

calm the mind and reveal the true facts of existence as a reference

point for experience in meditation of formlessness or emptiness that a

dependent. There is, first of all, a deep sense of the perishable nature

of all that exists, and a desire not to become again. Nowhere is there

any permanence in becoming, and there is no eternity about

conditioned thing. The concentration rise, and then dissolve again.

1.2. Ground Path of Meditation in Buddhism

Meditation is one of the indispensables for the practice of

Buddhism, as it is one of the three disciplines: precepts,

concentration, wisdom, in which the entire practice of Buddhism is

contained. The aim of this discussion, then, is to attempt to explicate

somewhat the subject of meditation as set forth in the Buddhist sutras.

Notwithstanding the great importance of meditation to the

practice of Buddhism, the reason for this is probably that there is not

possible a single definition of meditation that will be all inclusive of

the literally thousands of meditations which Buddhism espoused and

practice. The nature of mental stabilization concentration is point of

mind on a meditative object. Whatever the object may be, and

whether it is actually present or imagined merely, if the mind can

6

remain upon it is object point spontaneously without effort, and for as

long a period of time as the meditative likes, it is approaching the

attainment of mental stabilization. Actually stabilization in addition to

the foregoing, however, is a particular state of mental focus

concentration which is possessed also of a dexterity elicited by the

power of the mind’s remaining one pointedly on it is meditative

object. Here, the key word is dexterity, for this mental stabilization is

a special kind of mental dexterity which can perform a wide variety

of function which the mind would be incapable of doing without it.

All such mental stabilization on an object is fixative meditation.

However, the fixative meditation is somewhat broader, for prior to

and preparatory to the achievement of actual stabilization, there are a

variety of states of mental focusing which aim at, but do not

completely reach, the dexterity of actual mental stabilization, and

these also may be designated as fixative meditation.

There are states of mental focusing stabilization concentration

occurring before the actual achieve of mental stabilization which are

included within fixative meditation are variously explained. One of

the most important methods of explanation is from the point of view

of mind fixation, beginning with the initial efforts to fix the mind one

point on an object of meditation, up to the attainment of the capacity

of the mind to remain effortlessly one point on the meditative object.

These are paths of purifying the passions mundane, and the

elimination of the passions. The mundane path brings about a

temporary suppression of the passion, whereas the can not mundane

path causes their complete uprooting or extirpation. In the Buddhist

sense, the mundane word order is a condition which is characterized

from top to bottom by impermanence and perpetual flux under the

sway of action (karma) and the passions, and the consequent

7

vicissitudes of all it is inhabitants as under the sway of action and the

passion, the most superior conditions in the world give way in time to

the most inferior. Thus, the highest good cannot be sought in terms of

a condition constantly fluctuating under the power of action and the

passions. Such being the Buddhist view of the instability of the

highest good which the mundane condition affords, the specifically

Buddhist paths aim therefore at the can not mundane where karmic

destruction and the like have no foothold. This path, which we render

here as the mundane path for the elimination of the passions, is not a

practice peculiar to Buddhism, but has been shared by such non-

Buddhism systems of meditation. The followers of the Hīnayàna (The

school of the small vehicle) cultivate it especially to bring about a

fairly rapid alleviation of the passion by means of their temporary

suppression. The followers of the Mahàyàna likewise cultivate the

mundane a part, however for it is value in suppressing the passion as

for gaining the kinds of knowledge which it is mastery affords, as

well as for improving the technical mastery of meditation.

Through each succeeding trance and absorption, the

consciousness has become more and more subtle, as fewer and fewer

of the sense consciousness continue to operate. At the post-climax of

the formless absorptions, there is than more absorption not properly

belonging to the mundane path, but accessible attained the path of

vision only by way of mastery of the highest of the formless

absorption. In this absorption, called the cessation trance, the

consciousness is that attenuated and subtle as to be tantamount to

unconsciousness, sine all sense and mental consciousness seem to

cease to function. Some schools of the Hīnayàna have held that

consciousness is in fact suspended during the no- perception and

cessation trance. Some Mahàyàna schools as the Yogacàra have used

8

these trance conditions as an argument to support their theory of an

alaya consciousness, to explain the continuity of an individual

consciousness before and after these trances, such as the Madhyàmika

(The Middle View) have opined that a very subtle form of mental

consciousness remains active during these trance. However one

explains the psychophysical working of the no-perception and

cessation trance, at the point of the absorption called the mundane

summit. Almost everything discussed up to this does not belong

specifically to Buddhist meditation, for the attainment of mental

stabilization, higher vision, the union of stabilization and higher

vision. With the attainment of the trance preparation, the potential, the

yogin may develop mundane path and subsequently the transmundane

it is may straightaway begin the development of the transmundane

path. It is taught that the Hīnayàna followers of sharp intelligence do

generally uproot the passions directly by recourse to the

transmundane path alone without prior development of the mundane.

Likewise, the followers of the Mahāyāna may elect either course of

development, although the purposes for cultivating the mundane path

are quite different for Hīnayàna and Mahàyàna. Moreover, the reason

why the potential is the necessary point of departure for either path is

that the development of either path depends upon higher vision, and

higher vision is only possible through recourse to some mentality

belonging to one of the formless absorption. The development of the

trans mundane path is by mean of higher vision which vision has it is

object some kind of no-self, of the individual and the no-self of all

existents, is a distinctively Buddhist viewpoint which is not shared by

non-Buddhist. The Hīnayàna this is direct unperfected perception of

the four truths. The Mahàyàna this is direct unperfected perception of

emptiness. The path of accumulation commences with a devoted

9

attention to the Buddhist teaching and climaxes with the full

attainment of mental stabilization. When mental stabilization has been

obtained, the yogin commences the practice of the path of reaching,

which is primarily the development of higher vision having the truths

as it is object. This manifold of cessation achieved by recourse to

meditation on naitramya is shared by both the Hīnayàna and the

Mahàyàna. The specifically Mahàyàna path, however, in addition to

removing the passion obscuration which are the main obstacles to

personal deliverance from the ills of the world, aim also and primarily

at the full removal of the knowledge obscurations, which are the chief

obstacles to the perfect enlightenment of the Buddha himself, who in

addition to accomplishing the path of purification resulting in his own

deliverance has acquired a host of noble qualities of great benefit to

other as well. Thus, since the goal of the Mahàyàna path is

considerably more comprehensive than that of the Hīnayàna, it is path

is considerably more comprehensive as well. Inasmuch as perfect

enlightenment is possessed of these many qualities which benefit

other, the path bringing about perfect enlightenment needs also to

cultivate the methods of producing these qualities. Mahàyàna and

Hīnayàna is no difference in the understanding of no-self achieved,

that what differentiates them is the kind of method which each

cultivates, the Hīnayàna lacking mainly the great compassion which

is the root of the Mahàyàna. Similarly, there are differences among

the Mahàyàna systems in their manner of distributing among the

knowledge and passion obscuration the passions and nesciences

which constitute the meditation and cultivation riddance, as all

nesciences are reckoned as knowledge obscurations and are

frequently put on the side of passion obscurations. Knowledge

obscurations denote primarily habit formations which are the

10

depositions of past passion and constitute what is sometimes called

the transcendental illusion.

The Hīnayàna and the Mahàyàna are stages of cultivation on

each development of mental stabilization on the path of accumulation

understanding mindfulness and calm in the mind, the steps of higher

vision on the path of reaching with important of two schools the

Hīnayàna and Mahàyàna, the remaining perfections are cultivated

and achieved. During the progress has been alternating between two

kinds of gnosis, at the time of meditation and subsequent

understanding. The Hīnayàna is in the Theravàda suttas and

Mahàyàna is in the sutras great vehicle, all both require the

development of great love and compassion and mind to

enlightenment, an understanding of emptiness, the cultivation of both

wisdom and method, the practice of the six Paramitas in Mahāyāna

Buddhism.

1.3. Original of Meditation in Buddhism

Before the advent of Buddhism, there were two major

religious trends, and the two tradition of meditation in ancient India.

It is clear that all the important features of Jaina meditation are in the

Hindu scriptures. Here too meditation is only one aspect of a more

general process in which all body and mental activities are stopped.

Fasting to death and stopping the breath, both of which we had come

to know as characteristic accompaniments of Jaina meditation, are

also present in the Hindu scriptures:

As in jaina meditation itself aim at the motionlessness of the

mind. Here as well the sense organs are conquered. As a result the

adept is said not hear, smell, etc….

11

4There can be no doubt that the jaina and Hindu scriptures

describe form of meditation which belong to the same tradition.

Therefore we shall speak of main stream meditation. It can not be

denied that this kind of meditation, and more in particular it is

accompaniments, have been described remarkably well, although not

fully, by the author of the Original Mahàsaccaka sutra and in the

Buddhism canon. There was the predominant orthodox Bràhmanical

tradition that accepted the four Vedas as divinely revealed literature,

it was dominated by learned priestly caste and centered on a complex

sacrificial cult with roots dating back to around 1600B.C. In contrast

to the more conservative social force of the Bràhmins, there were

various kinds of holy wanderers who existed on the margins of the

orthodox society, and who exerted an influence on Indian culture as

rich as that of the prevailing Bràhmanical culture. The early Buddhist

cult was part of this diverse group of holy wanderers. From the

margins of the dominant society of the period, early Buddhists reacted

in various ways to the Bràhmanical way of religion by rejecting

certain aspects of the religion and incorporating other features into it

is own path. The plethora of Bràhmanical deities was, for instance,

incorporated into the worldview of the Buddha and thereby rendered

less powerful and ultimately inconsequential. Like human beings,

these deities were subject to the law of cause and effect and eventual

rebirth, the Bràhmanical deities were not omnipotent from the

Buddhist perspective, although they were better off materially than

human beings. The complex sacrificial system of Bràhmanism drew

the ire of the Buddha, who was antagonistic toward, there is violent

nature. By accepting followers from all walks life, the Buddha also

undermined cast prejudice and pretensions. Moreover, the Buddha did

4 The two traditions of meditation in Ancient India, Johannes Bronkhorst, Motilal Banasidass, p, 45

12

not accept the ancient Vedic scriptures as revealed literature, which

means that from the orthodox Bràhmanical viewpoint Buddhism is a

heresy. The religion of the Buddha may be seen both as a

development and negation of the thinking of the Upanishads. It means

that Buddhism as a religion can not properly be evaluated or

understood apart from the Upanishadic thinking. Before engaging in

the specific task of evaluating Buddhism as a religion, we will need to

find out to what kind of philosophical thought was being propounded

by the Upanidhadic thinkers at the time prior the Buddha. In doing

so, we will be able to appreciate and comprehend the essence of

Buddha’s thought. The earliest attempt at answering the fundamental

question of meaning of human existence is to be found in one of the

most ancient texts of the world, the Atman silence will be translated

into the doctrine of the middle way. The aim of middle way doctrine

is to avoid the extreme philosophical, ethical and religious

standpoints, as each standpoint ultimately falls short of logical

consistency. Indeed of saying that a particular standpoint is definite,

the Buddha like vedic seers, neither affirms nor denies any standpoint.

This philosophical silence, however, can not satisfy the inquisitive

minds, for they want to reach the limits of knowledge. A mind that is

given to inquiry continues it is search. It is this search for knowledge

that ultimately finds it is fullest expression in the early Upanishads,

which may be dated between eighth and sixth centuries B.C.

Since the Bràhman of the Upanidhads is identical with the

philosophic. Absolute, so it is impersonal and unrelated to all that that

is conditioned by history or which exists and functions within the

continuum of space and time. As Bràhman is supposed to be

complete in self of relate nature, so it is in no need of relating itself to

anything except to itself. Moreover, such entities relate to each other

13

that exist in space and time, which denotes their temporality. As

Brahman is a temporal and unlimited, so it has to be nothing else than

the impersonal One and account of the impersonal character of

Bràhman, it can neither be equated in terms of analogy, anything that

is create or belongs to the realm of thought. It is absolutely

transcendent to everything that is phenomenal.

Event though Nikàya Buddhism rejected certain Bràhmanical

beliefs and practices, it is still influenced by the orthodox tradition

and adopted some of it is ideals. The law of cause and effect has

already been mentioned, along with the notion of rebirth samsāra.

These two inseparable notions meant that all actions had inevitable

consequences that Karma caused rebirth, and that rebirth was a

continual process of birth, life, and death that never ended. These two

notions were interconnected with a cyclic of time, which were

important components of the Bràhmanical worldview nikàya

Buddhism also adopted the conviction espoused by some thinkers in

the Bràhmanical tradition that human life, and the world in which it

was lived not satisfactory or ultimately real, because of their

apparently impermanent nature, the Nikàya Buddhism accepted the

conviction that meditation was the preferred way to gain salvation

from the cycle of time, and it adopted yogic types of techniques that it

altered and developed for it is own purposes. Like some aspects of

Bràhmanism, Buddhism thus placed a high value on religious

introspection and insight.

5Once Buddhism became established as a viable religious

movement and competitor for adherents during the fifth century B.C,

there developed a tension between the two different paths of religion

that was reflected in the literature. Although primitive Buddhism

5 The two traditions of meditation in Ancient India, Johannes Bronkhorst, p, 128

14

resembled these cult held together by a charismatic teacher, it

attempted to differentiate it self from the other group by claiming that

the Buddha was not a cult leader like other because he was teaching

something that he had realized for himself before he began to teach.

During the lifetime of the Buddha, there were other sectarian group

that Buddhists competed with for follow primary in period Buddhism

system, a group of materialists rejected the ideas of karma, rebirth,

and survival of the human personally after death because they

accepted matter as the ultimate reality. Materialists like the

Lokayàtikas agreed that all phenomena and consciousness could be

traced to transformations of matter. There were also skeptics who

were agnostic. From the jain perspective, Mahàvira was not the

founder of a new sect, but was rather the reformer of an old religion,

although it was acknowledged that he represented the final maker of

the river crossing. This scenario suggests that Jainsm conceived of

self as an eternal religion and Mahàvira (Jain) simply rediscovered

what already existed is a position presupposing that Jainsm has been

continually revealed throughout the course of history. Jain thought

espoused a belief in an immortal soul that was pure in it is ideal state

and represented the animating principle of the body. When an

embodied person acted, the peoples received either of two kinds of

karma: good or evil. Karma possessed a threefold efficacy in the

sense that it restricted the natural qualities of the soul, caused

variously of kinds of negative human qualities, and resulted

ultimately in continual rebirth. The influx of evil karma was

conceived as a dark mater that clung to the soul and colored it, and

bound it to the cycle of pain, sorrow, and ignorance. The Jain

compared the ignorant person to a fly ensnared in glue. The more

struggled to escape, the more that person became engulfed in the

15

sticky glue of life. In order to escape from the results of karma, it was

necessary to return the self to it is original pure condition. It was

possible to distinguish between two types of asceticism external and

internal. The former type focused on the body and restricted a

practitioner from dependence on worldly objects, whereas the latter

concentrated on non-perceptual things as emotions, attitudes, and

thought. A jain practice that helped to stop the influx of new karma

was the practice of non-violence, a doctrine that was based on the

conviction that all life-monad were fellow being. With the soul

purified of prior residues of karma and new influxes blocked, the

soul was able to gain enlightenment, which was knowledge devoid of

karmic obstruction. The enlightened soul remained within the body

until death, when it was finally liberated. This liberated soul was to

rise to the top of the Jain cosmos free from ignorance, the law of

karma, rebirth, and the suffering characteristic of this cycle. In

comparison to the Jain position, the Buddha did not share it is notion

of soul or extreme form of asceticism that even included fasting unto

death, but it did share the Jain emphasis on non-violence

We probable referred to main stream meditation. It is brevity and

consequent lack of information this to some extent undecided. In

order to invalidate the opinion that perhaps this refers to an earlier

form of meditation of the Buddhistic type. The origin Buddhism is

earlier than the Bràhdaranyaka upanisad, can it be that the earliest

layers of Buddhist literature contain indications that Vedic accent was

still used? On the basic of Vinayà texts of a variety of schools, that in

an early period the tendency existed to use Sanskrit with Vedic accent

in the recitation of Buddhism texts, the form sacred texts of the Vedà

onto the sacred texts of Buddhism. There is some reason to think that

the primary Buddhist was confronted with people who did not believe

16

in transmigration of the kind described. The majority of version of the

long account of the enlightenment of the Buddha described insight,

memory of earlier lives, and knowledge of the birth and deaths of

being. This reason must be sought in the circumstance that what the

Buddha realized in his moment of liberation, the preceding

observations have made it clear that no traces of a pre-Buddhistic

from of Buddhist meditation survive in the non-Buddhist religious

practices of India.

1.4. The Position and Character of Early Buddhist Meditation

In the ancient Indian religious moment other than Buddhism

there was a tradition of asceticism and meditation which can be

described and understood as direct and consistent answers to the

belief that action leads to misery and rebirth. In this tradition some

attempted to abstain from action, literally, while others tried to obtain

an insight that their real self, their soul, never partakes of any action

anyhow, combinations of these two answers were also formed.6The Buddhist scriptures criticize this tradition repeatedly; the

practices and ideas connected with this tradition appear to have made

their way into the Buddhist community. Some of these practices and

ideas even came to occupy rather central positions in the Buddhist

tradition. Practices of this kind include the Eight Liberations or at any

rate the last five steps of them, which also occur in other contexts in

the Buddhist cannon, and the Brahma state. Among the ideas which

influenced Buddhism, the gradual postponement of liberation to the

time after death, and the prominence of an explicit liberating insight

must be mentioned.6 The two traditions of Meditation in ancient India, Johannes Bronkhorst, p, 55

17

We have come as far as philology could take us. For a further

understanding of Buddhist meditation, philology will probably not be

of much help. An altogether different approach may be required to

proceed further.

When All Buddhist sects granted that the truth of Buddhism

were discovered by the Buddha in the course of his meditations. Thus,

the meditation has a paramount role in Buddhism for indicating man’s

own ability to attain to truth. The mental with training aimed at

meditation and insight, leading to the seeing of things as they really

are with full comprehension of Buddhist truth of reality. It is the two

instructions, mental training and insight that properly cover the topic

of Buddhist meditation, although necessarily stressing the mental

training, calming the mind. In the literature about Buddhist meditation

became quite extensive, especially when taking into account the full

regime, the various techniques and meditation topics. Buddhist

meditation may be signaled as representative of the Theravàda

exegesis in the Pāli language and for the Indian schools which

Mahàyàna in Sanskrit language the extensive treatment preserved in

Chinese.

The Buddha taught and practice of spiritual liberation, and an in

depth analysis of the Buddha’s teachings began to developed which

became known as the higher Dharma, the commentary compiled by a

succession of Sanghas was causing disagreement. The main stream

sangha to become what many schools believe to be the seed of

Mahàyàna Buddhism, the prior to the rise of the Mahàyàna around

the beginning of the common Buddhism era, eighteen schools had

evolved, each center about a particular point of contention concerning

the Abhidharma. Only one of these primary Indian Buddhist schools

survived, with name the Theravàda, the name devices from the elders

18

who convened the first great council immediately following the death

of the Buddha. Theravàda with means: “Doctrine of the elders”. This

is not to say that the term was coined at the first great council, the yet

there was no division of opinion which would prove germane to a

variety of schools, which much of the Abhidharma has no historical

basis in the Buddha’s teaching, and is as much a development of later

minds as most of the Mahàyàna, against which the purists of the

Theravàda so vehemently inveigh. In brief, the Pāli canon of

Theravàda is the best source for the Buddha’s basic teaching, but it is

not the whole of Buddhism.

The Mahàyàna is a development from the Theravàda. True,

some of it is equally old, and it contains much of an esoteric tradition

which was probably taught as such by the Buddha. But it contains the

Theravàda and there is no main teaching in it which can not be found

in seed form in the older canon. This is no place for yet further

consideration of the rise of the later form the earlier school, some of

the differences are important, which to regard the Boddhisattva ideal

as at least comparable with that of the Arhant. Then, when was came

meditation revulsion by the Chinese mind form the prolixity and

complexity of Indian thought. We read of a claim by meditation

supporters to name the patriarchs form Buddha to Bodhidharma. But

it was the sixth patriarch Hui Neng in Chinese, who is the founder of

the meditation school of Buddhism, and the sutras is the basic

scripture which no pursuer of meditation can ignore. The object of the

school and each of it is members is the highest possible for human

being to attain that grasp of the absolute which made of Gautama

Siddhartha an Indian, is a prince ling of in Katilavatthu, the had been

became Buddha the Awakened one for Buddhism, the wisdom

attained in Enlightenment, with meditation is a word of Sanskrit:

19

“Dhyàna” is used as a synonym for that Enlightenment of meditation

must be the highest form of Buddhism, in that it aims the highest, it is

roots are in Theravàda Buddhism. For is the Theravàda be the roots

which of Buddhism, is method practice of primary Buddhism, later

Mahàyàna developments the body of the plant. True, the processes of

thinking will be intuition is developed, but actually experience of

reality must come to a mind which is devoid of thought, and made so

by a long course of mind development. Hence, the necessity of

concentration and meditation as deliberate accomplishment. When

Knowledge applied has become wisdom.

1.5. The Significance Two Main schools Hīnayāna and Mahāyāna Meditation in Buddhism

After Buddha Nirvàna within five hundred years, the schools

clear division, the major division being between Theravàda and

Mahàyàna. The Theravàda school or called schools of the Elder, is

the sole survive school of some eighteen original lines which spread

throughout south-East Asia, it is often referred to as southern

Buddhism. Theravàda followed the more conservative, original

teachings which came to be recorded in Pāli, though many of the

scriptures of southern schools which are no longer extant are

preserved in Sanskrit. The Northern Mahàyàna developed as a more

liberal branch which also recorded it is scriptures in Sanskrit. The

developments included the realization that within us all there is a

potentiality inherent in the known as the Buddha –nature, and the

concept of the Boddhisattva. Buddhism in it is early years was mainly

concentrated within Sangha, the religious community, the Buddha

had converted and ordained were dispatched to teach Dharma. Teach

20

the Dharma was the guiding light of this community and linked the

ever growing Sangha as it spread throughout the Ganges region, the

area of the greatly increasing Maghadhan period empire. As the

empire grew, swallowing the smaller tribal territories, so the Buddhist

sangha increased. Obviously, the rapidly expanding Sangha needed

some sort of cohesive focus, and after the death of the Buddha the

tradition tells us that four major councils were held which aimed at

authorizing the Buddha’s teaching by establishing an orthodox canon

of scripture. This was to be the focus of all the communities which

made up the widely. We may be certain that the Buddha wrote

nothing. Indeed, recent scholarship has shown that writing did not

obtain in India until a century and a half after the Buddha’s demise,

during the reign of Ashoka. The Buddha’s teaching was imparted

entirely in from of conversations and discourses, which were

preserved in oral tradition for more than centuries. This accounts for

certain stylistic devices repetitions, poetic flourish, etc..., which made

for easier memorization. The integrity of the oral tradition was

maintained though communal chanting known as samgiti which

enabled the Dharma to be held in the collective memory and thus

preserved.

The Theravàda scriptures are often said to be the only original;

canon, an understandable assumption since Pāli was presumably, the

language of the Buddha. While it is true to say that the Pāli canon is

the only surviving canon of early Buddhism, it is quite incorrect to

say that pāli was the only original, there was no standard single form.

Indeed, the pāli term, the Buddha did not speak Pāli, but Buddha

speak Maghadhi, at least while he was in the region of Maghadha, as

presumably he would have spoken Kosalese in neigh boring Kosala,

21

India is a huge continent with thousands of languages and dialects,

the Buddha held no delusions of the superiority of one over another.

At the vast majority of early Buddhist schools vanished into the

of time, taking their scripture with them, the literature of early

Buddhism’s sole surviving school, the Theravàda most of the body of

Theravàda literature still extant was compiled on the island of

Srilanka several century after the Buddha’s death.

The Hīnayàna Buddhism, with the simple belief explained it is

emphasis on the necessity of the trainee renouncing the world for the

purpose of pursuing wholeheartedly the part of the Arahant, the

Hinayàna ideal of the Arahant was of course, that the aspirant had

done everything possible for others that could be done. The

Hīnayànist concerning Shakyàmuni Buddha and that of the

Mahàyànist concerning him give us the main clues. The Hīnayànist

sees a man who utterly cleansed himself from all suffering which we

undergo in transitory existence and it was natural for him to take the

reward of Nirvàna when he had completed this cleansing process, for

forty-nine years, he remained in the would for the purpose of helping

suffering mankind, seems to have escaped their notice. The

Mahàyànist, however, does not see so much the pioneer as the prince

who gave up all luxury for the purpose of making the discovery that

might save all mankind, and this he did out of pity for the world, and

not for the purpose of pacifying his own mind. This is emphasized by

the fact that he did spend forty-nine years in the service of his fellow

men. To the Mahàyanist mind his willingness to share his great

discovery with all beings was proof that he had truly understood the

oneness of all being and was no longer caught in the desire for self

enjoyment which would have been the case had he decided to think

only of himself, and enter into Nirvàna without a thought about

22

others. This true love for the which, is the hall mark of spiritual

perfection. This returning to serve all beings with bliss bestowing

hands became the aim of the Boddhisattva. That is a trainee who,

having reached Nirvàna, decides not to enter inter it until he can take

all beings with him. Therefore, the Boddhisattva ideal was

exemplified in the life of Shakyàmuni Buddha himself, and not as

some Hīnayànist claim, a later addition to the original doctrine. But

the way in which this change of aspiration is explained by the

Mahàyànist is very interesting, and touches upon the very basis, and

core of the teaching of meditation. In the specifically Mahàyàna

scriptures, written after Buddha’s death for the purpose of explaining

more succinctly some of his teaching and which are not recognized by

Hīnayànists, the Buddha is teaching only as much truth at a time as

the disciple could, at that time, individually, understand. As each

group of disciples developed spiritually, so he taught them higher

truths. The teachings of Hīnayàna were for the beginner, and the

Mahàyàna ones were for those who had made the greater progress.

This means, of course, that Shakyàmuni Buddha was ware of the

higher truths, but could not reveal them to people who could not yet

understand them. These truths were inherent in the early teachings,

and can be seen in them, because the disciple was not yet ready for

them, they could not be fully explained. The Lotus scripture,

mentioned above, takes these early teachings, and expands them. It

was only, in fact, to Mahàkassapa who, on seeing the flower

Shakyàmuni Buddha held, smiled, that he revealed the highest Truth

of all, in silence, and this intuitional. Transmission, which is from

heart to heart was, outside the scriptures themselves, and caused

Mahàkassapa to become the first meditation Patriarch.

23

It may be argued that in revealing Truth only so much at a time

the Buddha was deliberately deceiving his disciples. The parable of

the householder who has three sons in a burning house, however,

taken from: “The Lotus scripture”, disproves this. In this story the

father, knowing that his three sons will not come out of the burning

house in spite of the great present that he has to offer them, offers

them instead the little things that he knows that they want, and so is

able to enter them out. When they are safely at the gate he gives them

only the big present that he had for them original. The parable poses

the question, did he deceive them? The scripture has this to say:

Even as that father at first attracted his children by the three

carts, and afterwards gave them only a great cart magnificently

adorned with precious things, and supremely furnished, yet that father

is not guilty of falsehood, so also is it with the Tathàgata (Buddha),

there is no falsehood in first preaching three Vehicles to attract all

living creatures, and afterwards in saving them by Great Vehicle only.

Because the Tathàgata possesses infinite wisdom, power, fearlessness

and the treasury of the laws, and is able to give all living creatures the

Great Vehicle law, but not all able to receive it. Shariputra! For this

reason know that Buddha by their adaptability, in the One Vehicle

define and expound the three. This idea of giving only as much food,

and of the right kind, as the baby can take is carried to extremes in

meditation Buddhism.

The Boddhisattva ideal has too often been neglected by students

of meditation, where the metaphysical and philosophical as well as

mystical elements have attracted people rather more than deep

understanding that service to mankind might be another name for

meditation training, therefore, it is important that a few more point are

made concerning it. A Boddhisattva is obviously someone who has

24

transcended the opposites of self, and other and is no longer

concerned about his own salvation, the thing that is difficult to grasp

is be is not consciously concerned about the salvation of other, just he

does that which has to be done for the sake of doing it. If the

Hīnayànist view is retained, there can be no Nirvàna for the Buddha

and Boddhisattvas, but, as the Boddhisattva proceeds through the

stages to Buddhahood, he gradually realizes that Nirvàna is a state of

mind leading to true spiritual perfection rather than a reward in the

hereafter, as it has sometimes been described. This is when

compassionate oneness has so transcended all thought of self that not

even the oneness exists. So, just by being a Boddhisattva, one is

already in Nirvàna, according to the above, Nirvàna and Samsara not

being two different state of existence. So nothing is, in fact, outside

Nirvàna, and late we shall see that even Nirvàna does not exist. By

giving up Nirvàna for the sake of other, one find oneself in Nirvàna

in it is true spiritual meaning.

This true spiritual state, then, is the Nirvàna with which

meditation is concerned, the meditation represents the closest

Mahàyàna schools of all the ten Chinese ones to the original

Hīnayàna, the ideas of the Boddhisattva, and this altered view- point

of the concept of Nirvàna are a long way from the Hīnayàna view-

point. However, as stated at the beginning, the basic doctrines of

Hīnayàna, and the precepts, i.e. that which the Buddha himself

taught, remain the fundamentally. Meditation represents and

amplification thereof in many ways is distinctly an extension of the

original precepts so although one can see way in which meditation

concerned to the original Hīnayàna doctrines, one must realize that

there are very considerable difference between the two. Certain of the

Mahàyàna philosophers, two of whom were direct descendants of

25

Mahàkassapa, gave reasoned arguments concerning causality and

nirvana to justify their altered conception in the Mahàyàna ideal. But

ultimate reality transcends what can be expressed in word. Since

universal mind is alone real, one must abandon seeking for anything.

This universal mind is realized only by ceasing to search and by

throwing away all theories, ideas and concepts that one knows and

believes in. This is the flash of enlightenment explained in

philosophical language. However, even in this moment, one must

realize that mind itself, and the means by which it has been explained,

are a contradiction in them, for the real Truth lies beyond any kind of

verbal expression. The Shakyàmuni Buddha knew this but out of his

compassion for all beings, gave them something which would be all

that gain a deeper insight. It was for this reason that he never gave

answers to certain questions that were asked him and the meditation

system is to give an answer to questions put to the teacher that will

discourage the student that his difficulty lies in his necessity to ask

question which shows that his state of mind is still one that clings to

reason. It is this actual reason that he has got to throw away in order

to perform the leap to perfect freedom.

1.6. Methods of the Practice Meditation

That a living creature, which is in possession of faith in

Buddhism, shall be able to bring to fruition the seed of Buddhahood,

meditation teachers the realization of true mind, mind never again

changes back to it is old sate. Remember, however, that this is not an

attempt at stilling the mind for this is an impossibility practice calm

mind. It true that we quiet down the winds of thought, by allowing no

thought to disturb, but it is not possible to stop thinking, nor is this

26

advisable. We simply notice that thoughts arise, and that they

disappear. A quiet room, in which you will not be disturbed in your

own home, is the best place to select if you can not go to a meditation

hall. It should not be too bright or too dark, nor should it be too hot or

too cold. Generally speaking, it is best to meditate when the body is

slight cool rather than warm. You will need a large, square cushion,

about two to three square, on top of which you will need another

smaller round one, about eight inches in diameter and eight inches

high, like a ball, if this is not available use a square cushion doubled

up to make it twice it is height. Whatever you do, do not wear

anything that is either tight or constricting in any way. Trousers,

socks, tight skirts and other similar articles of clothing are all to be

very carefully avoided as is also clothing that is too short. This is a

sort of very wide, pleated skirt with large slits at the sides under

which one can place the hands if one is being attacked by insects. It

allows for the crossing of the legs in comfort without any unnecessary

constriction of the circulation. If one can sit in the lotus position it is,

of course, best, but this is not possible for all people. Some people

can manage what is called half lotus, in which only one foot is placed

on top of the other, and other use what is known as the Burmese

position. It is possible to use a chair if all these positions are too

painful, but remember that your body, if it becomes tired, may not be

able to keep it is stability, if it is not sitting on wide base, such as is

provided for it by the three above positions, and there is also the

danger of swollen feet, if they are left dangling for an indefinite

period. The trainee becomes fear of meditation, eventually, loses

interest in doing it for of the pain. In the beginning the knees will, of

course, rise of themselves from the cushions, and you will have to

repeat push them down again. The essence of Buddhist meditation

27

consists of in such meditative techniques and ascetical practices that

empower the meditator to reach Buddha method in terms of cessation

of suffering, and of attainment of Enlightenment. The purpose of

meditative techniques as ascetical practices is to Nirvàna such a kind

of introversion whereby the meditator completely delineator himself

from his immediate environment. It is for this reason that Buddhism,

by and large, lays much emphasis upon renunciation than upon

involvement in the affairs of the world, or should we say in the affairs

of life in the world. The question may be asked as to why the

Buddhists cherish renunciation, and not affirmation of life in the

world. This genuine question can be answered by keeping in view the

Buddhist dogmatic assertion, which maintains that involvement or

engagement with and in the world results in the experience of pain.

The Buddhist, thus, sees the cause of pain in nothing else than in the

engagement with the world. Whatever existential troubles or not

freedoms one experiences, it is because of getting mired in such

affairs that are extraneous to what one actually is in order to

overcome the existential trauma and pain that arises on account of

involvement with the world, the Buddhists have devised such

meditative techniques by the practice of which introversion of

consciousness is deepened. The introversion of consciousness

terminates in the withdrawal from all that that is external to

consciousness. That is the external world. It is in terms of withdrawal

that with the world is abandoned, and this abandonment constitutes

the heart of Buddhist spirituality. It is upon losing contact with the

outside world that consciousness sinks into itself, and so accordingly

is gained the highest state of non-cognitive cognition in terms of

which release or freedom is experienced. It is upon reaching the

highest state of consciousness that the Buddha, so we told attained the

28

salvation Enlightenment. It is against this conceptual background that

all the Buddhist school thinks that the ultimate of method of life

Nirvàna can not be reached without the persistent practice of

meditation. The self-effort is away whereby one expects to reach the

desired method without the intervention of external agency in terms.

It is almost a pan- Indian belief that freedom from the bondage of

concentration is gained the moment normal consciousness, through

the techniques of meditative absorption, is transcended. Most of the

Indian religious schools of thought lay more emphasis upon

interiority than upon intellectual modes of understanding. They who

go deep down inwardly accomplish the actualization of liberation

knowledge. The inwardness of consciousness means complete

withdrawal from that that is external. It also signifies simultaneously

the transcendence of the phenomenal categories. It is through inward

absorption that total withdrawal from the external world is affected. It

is believed that interiority enables one, through the faculty of wisdom,

to discriminate the unreal from the real. Since the method of

meditative praxis is the attainment of Enlightenment, so the entire

framework of Buddhist spirituality has to be viewed in the context of

such ascetical practices that are seen to be conducive in effecting the

inwardness of consciousness. The function of the ascetical practices,

and of the techniques of concentration, on the one hand, is to facilitate

the total dissociation of consciousness from that that is extraneous to

it, and on the other hand, lead to such a state of mystical experience

that terminates in transcendental freedom. It is in and through the

meditative praxis that the basic method of Indian spirituality,

accomplished and the method consists of in breathing the bonds that

bind one to the cyclical flow of concentration. The breathing of the

bonds of bondage fundamentally denotes any kind of relationship that

29

is seen as the cause of attachment. It is attachment, in one from or the

other, that gives rise to bondage, and thereby allows the cyclical flow

of rebirth to continue. Upon breathing the bonds of bondage there

arises detachment, which consequently results in the freedom that

frees one from becoming as to much emphasis is laid upon the

meditative praxis is because it is the most effective means of affecting

introversion of consciousness, and in term of which withdrawal from

the world is realized. It is now clear that the basic aim of meditation is

to free man from the temporal, and the conditioned structures of

existence. This freedom from the conditioned existence terminates in

the autonomous unconditioned mode of existence. It is maintained

that the autonomy from the space- time continuum is gained upon

transforming the empirical mode of consciousness, though the

techniques of concentration, into a trans-conscious state.

Transcendence of empirical consciousness comes to be upon realizing

the inner essence of existence. When the seeds of bondage have been

destroyed, etc…, there will be freedom. Freedom is the counter-

product when the qualities of nature are devoid of purpose for the real

man, or power of consciousness stands firm in it is own nature.

To make concentration effective and meaningful, specific

techniques have been devised. What kind of meditative technique

should be used, or on what kind of object concentration should be

directed, is dependent entirely upon the mental dispositions of the

Yogi. It is spiritual teacher who prior to imparting instructions in the

art of meditation, must make a proper study of the disciple’s attitudes,

capacities and habits. The teacher must be of a high caliber, for

otherwise it would not be possible to make a proper assessment of the

disciple. It is believed that the teacher of a high spiritual order

possesses the power of penetrating the mind of Buddha disciple. If the

30

preceptor is not of such a high order, then ha must inquire from the

disciple as to what are his capacities, dispositions and habits. The

candidate’s may be studied by observing his actions, ways of looking

at things, upon making a proper study of the dispositions, imparts

necessary instructions in the art of meditation to the disciple. The

instructions consist of first of all, in giving the proper object of

meditation to the disciple. This is done in accordance with his mental

dispositions. The object of meditation has to be such that will suit the

mental disposition as well as will help the candidate in overcoming

the predominant lack or deficiency he finds himself in the object of

meditation, thus, must be seen in terms of an adversary. It is as an

adversary that the object succeeds in eliminating the ill dispositions

by giving rise simultaneously to dispositions that are wholesome and

right. When the mental dispositions are of righteous nature, it

becomes easier for the candidate not only to practice morality, but

also sharpen concentration. All the Buddhist schools not only have

the variously mental states thoroughly, but also the objects of

meditation. It is the object or subject of meditation which in the final

analysis of the word, either elevates or mars concentration. The object

of meditation should not be seen much as a support as much as an

adversary of the mental disposition that may be predominant in the

adept. The aim of the objects of meditation is to deepen

concentration, and thereby enable the mind to attain quietude. The

calming of the mind can be realized to the measure the senses are

made inoperative.

*7According to the Majjhima-Nikàya (1.1p) the ten totalities

have been taught by the Buddha himself as one of the methods of

meditation. The ten totalities are the four colors (That is: blue, yellow,

7 Majjama-Nikaya (1.1P) Buddhism A religion of salvation

31

red, and white) the four elements (That are: earth, water, air, and fire)

space and perception. The technique consists of in directing the

concentrative attention on totalities in their entirety. Those are all

blue, all earth, etc… Let us take the case of water as an illustration. If

the object of meditation is water, it has to be a tank, or of sea, or of a

lake, etc… The water must be collected in a vessel. The selection of

time and place for meditation is as important as is the object of

meditation. The most suitable time for meditation is said to be the

latter or former parts of the night, whereas the place that is considered

to be most appropriate for meditation must be a secluded spot, a spot

where silent reign supreme, must begin his meditation in a cross-

legged posture. When meditating, he must not allow the object of

meditation either to disappear or diffuse. While meditating the

concentration on the object must be induced by gazing on water

constantly and by uttering the word “water”, it is synonyms. The

meditator while utter the word water must be visualize, water as he

would with open eye. By repeating the practice, the idea of water gets

ingrained in the mind. In this way it becomes easier for the adept to

reflect over the idea of water. Through constant repetition of the

exercise, the overcoming of the realm of desire is actualized, which

simultaneously means the destruction of five hindrances, namely:

lust, hatred, torpor, and sleepiness, mental wandering and regret,

doubt.

It is upon the calming of the mind that the doors of the realms of

form and of formlessness are opened, thereby entrance into them is

facilitated. It is in the realm of form where actual meditation begins,

as now the image of the object of meditation emerges vividly. It

means that the mind has attained full concentration. The image is so

bright that the object of meditation suffers no more from any

32

imperfection. Thus begins the real practice of meditation of the realm

of form. The purpose of the totalities as meditation devices is to

facilitate the process of concentration. When the mind attains

complete concentration, when the mind obtains freedom from defiling

influxes and when the five hindrances of the realm of desire are

overcome, the process of realm meditation of the realms of form and

of formlessness is concerning the inducement of concentration.

* 8The ten unpleasant objects of meditation are seen as the main

source of inspiration for developing aversion for that that is

considered as the cause of desire-driven attachment. It is the external

world and it is objects that the Buddhists consider as the cause of

attachment, and thereby of suffering. The purpose of the unpleasant

objects of meditation is to point out the fickle and transitory nature of

all phenomenal. The ten unpleasant objects of meditation represent

the mental state that corresponds to an uncared corpse prior to it is

destruction. The ten objects are:

1. The swollen corpse

2. The condition of the corpse when it is color changes into blue.

3. The condition of the corpse upon it is decomposition

particularly when it is full of pus.

4. The state of the body when it is limbs fall apart.

5. The state of a body that is mangled by dogs and jackals.

6. The state of a dismembered body.

7. The spectacle of the body that is covered by blood.

8. The state of the body that is partly dismembered.

9. The body that is full of worms.

10. The ghastly picture of the body that exists in a skeleton form.

8 A. Burt, The teaching of the compassionate Buddha (New York new American Library mentor books) 1955. P.147 Paraphrased slightly

33

Insofar as meditation of ten recollections is concerned, it

operates initially not at the level of ideal, but operates in relation to a

concrete object, which gradually is transformed into an idea. The

recollections as a form of cogitation are in the beginning, directed

towards the Buddha, the Sangha, and the Dharma. Upon interiorizing

the Three Treasures of Faith, the dept thereby turns mind towards the

observance of moral precepts and upon the ways and means that

would enable Buddha to be Nirvàna in the realm of Enlightenment.

The concentrated reflection upon these themes makes it easier to

realize the process of calming of the mind. The stillness in the mind

emerges when the five hindrances are destroyed, and consequently is

experienced that joy that terminates in the insights of an Arhant. The

recollection of death consists of in remembering the fact that one day

this body will be destroyed by death. The adept, through this

remembrance, remains awake about the inevitability of death. To be

awake to the fact of death ultimately terminates in deep meditative

absorption. It is meditative absorption that frees an individual from

spiritual hindrances. The practice concerning the contents of the body

deals with the fact that the body, form head to foot, consists of

elements that not only are impure, but are also transitory. The best

way of practicing this method is to repeat over and over the transitory

nature of elements that constitute the body. Through the repeated

repetition of the practice of inhalation is induced.

Insofar as the practice of inhalation and exhalation is

concerned, the practice of pràjñàyàma or breath control has three

aspects: inhalation of breath, retention of breath, and exhalation of

breath. This technique of breath control is given due importance by

the Buddhists, and form an important part of the discourse called the

Satipatthàna (mindfulness: body, sensation, heart, dharma) that is to

34

remain watchful as to what is taking place mentally and physically.

Through this practice the adept is taken out form the realm of desire

into the realm of form. While practicing breath control, the adept

remains watchful about the points of concentration, namely: the

navel, the heart and the nose-tip. It helps the meditative to develop the

concept with regard to the object of meditation, and thereby the mind

is able to fix it is attention upon the object in a concentrated way. In

some cases the body develops such lightness, on account of this

practice, that it begins to float in the air. It is believed that at this stage

the external inhalation and exhalation cease. It is only the internal

inhalation and exhalation that continues to be.

The practice of amity is characterized by such a kind of

reflection in which the negative aspects of a hateful mind are

analyzed in the context of merits that accrue form the cultivation of

forbearance. It is by cultivating amity that the hateful tendencies of

the mind are eradicated, and consequently emerges the tendency of

forbearance. Insofar as the practice of compassion is concerned, it

consists of in extending love towards those who are forlorn, alone and

destitute. The practice of joy denotes that one is always ready to

participate in the joy of other. As far as the practice of equanimity is

concerned, it comes to Buddha who has perfected the first three

exercises and also has acquired the state of concentration and

absorption.

The above techniques are meant to hasten concentration in the

realm of form. One concentration has been fixed, it thereby becomes

easier for the adept to ascent the four meditative stages. It is

impossible to attain perfection enlightenment unless one passes

through the stages of meditation of the realm of form. The above

techniques are very helpful in enabling the adept to pass through the

35

four meditative stages of form. The first stage of meditation is

reached when the adept experiences the silence of the mind. At this

point the adept is in a position to pass through the various stages of

both form and formless realm. The Buddha even has the capacity of

teaching the summit of mystical experience. These various meditative

experiences do not entail liberation form the cyclical flow of samsàra.

Freedom form samsàra ensues at that point of contemplation wherein

the Yogi succeeds in fusing equipoise with discernment. Even if

liberation may not be realized on account of the practice of

meditation, the birth in the realm of the divine beings is certainly

assured. In the first stage of meditation of the realm of form occurs

the experience of rapture. The object of meditation, at this stage, is

not however steady. It is in the second of meditation where the object

gains stability, as this stage is totally free from interruptions. In the

second meditative stage a Yogi experiences inner serenity in terms of

watchfulness, awareness and equanimity. The third meditative stage

is characterized by experience of pleasure with the form of the body

and of the mind. This experience is of cathartic nature, however,

avoids the pitfalls of rapture of the first meditative stage. In this state

of meditation a Yogi can actualize the knowledge of indeterminate

absorption and vision. Also the dispositions of love and of

friendliness become strong and factual. In the fourth meditative stage

the experience of pleasure is totally stage, displeasure in the third

stage, pain in the second and discontent in the first.

It must be kept in mind that all the four meditative stages have a

single area of thought, and also each stage bestows a partial nirvàna

upon the yogi, in that at each stage defilement is partially destroyed.

At the top of fourth meditative stage are the pure abodes, which are

five in member. The highest abode is termed as the Akanistha. It is

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the abode from where Sakyamuni is supposed to have attained

enlightenment. It is form the fourth meditative stage that a Yogi

prepares for Buddha final journey in terms of stepping into the

formless realm, and thereby reach the final contemplative stage,

namely, the ninth plane. The subjects of contemplation of the

formless realm are the four perfections, which are abstract in nature

and conceptual in content. By meditating upon abstracts, the Yogi

thereby attempts induce such forms of abstract absorption that

terminates in the formless realm. Upon reaching the formless realm,

the Yogi has the experience of unlimited space. Insofar as space is

conceived in terms of thought, the Yogi remains confined to the realm

of form. The Yogi really begins Buddha spiritual journey in the

formless realm the moment his experience of space is free of ideation

or of extension. What it amounts to saying is that the Yogi has

completely cut off any kind of link between the mind and conceptions

concerning space. Rupture of association is necessary, as it is contact

between the mind and sense organs that gives rise to the

consciousness of form. By abstracting the mind even from thoughts,

the Yogi thereby induces the fifth concentration or what technically is

called perfection Enlightenment.

1.7. The Seeds of the Mind

The stream of craving flows happiness that is smeared with

craving: those beings attached to pleasure and seeking pleasure are

birth, age, sickness, and death of the life men.

There are thirty-six streams are six organs of sepses and six

objects of sense in relation to a desire for sensual pleasure (Karma), a

desire for existence, and a desire for prosperity.

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In the world there is Karma-tanha (sensual- craving), and those

who overcome this craving are free from combination of causes,

burning, change, and suffering connected with the maintenance of

their human being. Those who strive for sensual pleasures are these

till their death. As we have sown this seed of craving in the nature of

desire to accumulate wealth, desire to complete with others. This is

the exposition of the nature of the origin of suffering, which arises

along with the expansion of craving.

We are built of the house is craving (tanha). It is the cause of

rebirth. If we shake off craving, there is nothing to bind us to the

wheel of existence.

In Buddhism often mentioned because of the principle events of

Buddha Sakyamuni’s life. He was born as his mother leaned against a

tree support. He attained enlightenment seat beneath a tree, and

finally passed away as trees stood witness overhead. According to the

Vinaya (rules), their code of disciple fully ordained monks are

enjoined not only to void cutting trees, but also to plant and nurture

them. To plant and nurture trees is an act virtue. Moreover, in

addition providing homes for birds and animals, trees are described in

the Buddhist scriptures as the abodes of deities. There are further

reasons to protect them.

In Buddhism, Buddha was teaching interdependence between the

natural environment and the sentient beings living in it. We should

not only maintain gentle, peaceful relations with our fellow human

beings but also that it is very important to extend the same kind of

attitude toward the natural environment, we have a genuine sense of

universal responsibility as our central motivation, then our relation

with the environment will be balanced and so will our relations with

our neighbors both domestic and international.

38

Buddhism teachers the importance of a caring attitude toward

the environment, the practice of non-violence applies not just to

human beings, but to all sentient beings any living thing that has a

mind. Where there is a mind, there are feelings such as pain, pleasure,

and joy. All want to happiness, destruction of nature and natural

resources results from ignorance, greed, and lack of respect extends

even to the earth’s human discordances, the future generations who

will inherit a vastly degraded planet, if world peace does not become

a reality, and destruction of natural environment continues at the

present rate.

In Buddhism practice we get so used to this idea of non- violence

and the ending of all suffering that we become accustomed to not

harming or destroying anything indiscriminately, so, we can share a

sense of universal responsibility for mankind and nature.

The Buddha teaching on this is set out in the doctrine of the

Four Noble Truths, which along with the principle of the Middle way

was the subject of the first sermon that he preached to his original

core of disciple in the Deer Park at Isipatana (Varanasi). It follows a

medical pattern a disease is identified, it is because diagnosed a

remedy is declared to exist and then that remedy is prescribed.

1.8. Light on the Path to Enlightenment

9Enlightenment is experienced instantaneously, but meditation

practiced must be done over a long time, like a bird that when first

hatched is naked and scrawny, and then grows feathers as it is

nourished, until it can fly high and far. Therefore those have attained

clear penetrating enlightenment then need fine tuning. When it comes

9 Zen essence, the science of freedom, Thomas Cleary translated from Zen Master Yuan- Wu, p, 35.

39

to worldly situations, by which ordinary people get suffocated, those

have attained meditation get through them all by being empty. Thus

everything is the own gateway to liberation.

(Zen Master YuanWu)

When Buddha the Yogi firmly establishes himself in the

Enlightenment path of meditation, he approaches nirvàna from the

Liberation, the most difficult term that one finds in Buddhism is that

of empty. In the lexicographical sense the term indicates absence or

lack of something. It is a kind of straightforward meaning of the term.

The term, however, has a specific content in the context of Buddhist

thought. One of the doctrines of the Buddha is that every phenomenal

category is insubstantial, which means that it is destitute of a

permanent substratum. Absence of a permanent substance means that

an entity is impermanent, and so accordingly suffers form momentary

existence. The use of the term emptiness has, thus, to be evaluated in

the context of the doctrine of insubstantiality. The term, therefore, is

seen to mean that which is “devoid” of a self or of anything belonging

or pertaining to a self. This interpretation of the term tells us that

which is devoid of a substratum, is necessarily empty. The term

emptiness has also been used in relation to the phenomenal with the

intention of finding out as to whether the world and entities therein

are devoid of substance. The consciousness, when meditating on

causation, discovers that the entities as well as the world itself are

destitute of own-being. The reason given for their insubstantiality is

that they are subject to change. On account of change, they suffer

from destruction. From this is concluded that that alone is momentary

or transitory which is insubstantial. It is the insubstantial aspect of

phenomenal that is equated with emptiness. As entities are identical

with emptiness, so they are not desirable. All undesirable things, so is

40

the demand of reason, must be avoided, abandoned and renounce. The

term emptiness in relation to the world, thus, denotes insubstantiality.

Lack or absence, as a negative quality, denotes that a thing that we

seek really is ontologically inexistent. It is of no used to seek that that

is inexistent or empty. It is this actual absence of the world as an

existent that a Yogi is asked to experience in meditation. The moment

a Yogi realizes not only the fleeting nature, but also actual absence of

the world, that very moment be realizes freedom from bondage.

Emptiness as a philosophical concept, the idea meditation of

schools Buddhist and doctrines, is a double-edged sword. As an

adjective, it expresses that ontological absence which the Buddhists

seem to be experiencing acutely. In other word, ontological absence

denotes that the things we take to be permanent and substantial, in

fact, impermanent and insubstantial. For the early Buddhists the

insubstantiality and impermanence of phenomenal entities did not

denote their unreality. The conclusion that arrived at was that all

phenomenal entities are momentary. The momentarily of entities did

not entail their inexistence or unreality. The early Buddhists, being

realists, has a kind of ontological commitment. Upon the emergence

of Mahàyàna, this realism of the early Buddhists is completely

abrogated in noble of critical analysis and ideal. The seeds of both

philosophical approaches are found in the doctrine of insubstantiality

itself. The Mahàyànists arrived at the logical conclusion that the

entities, on account of their insubstantiality, are destitute of own-

being. That which is devoid of an intrinsic nature cannot be accorded

with any degree of reality. Thus all phenomenal entities have to be

seen as apparent appearance. For the idealist Buddhists the

phenomenal world itself is a construction of imagination. An object

that is given rise by imagination can be termed only illusory. The

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phenomenal world and the entities therein are but the projections of

the mind. In this way is established the doctrine of illusion. Since

everything is illusory, that is without any ontological basis, so nothing

is different from emptiness. When the term emptiness is used as a

noun, it signifies inner freedom. This freedom arises for the Hīnayàna

Buddhists upon coming to know the inexistence of the self, whereas

for the Mahàyànists it emerges upon realizing the emptiness of the

self as well as of entities out there. This inner freedom, therefore, is

non-different from emptiness, which is nothing but nirvàna itself. In

practical terms this freedom means freedom from rebirth. This

freedom may be equated with the negation of the world as well as

with that of the self. Burning the idea of ontological commitment in

the furnace of meditation, one thereby is enabled to have the

experience of insubstantiality, as well as of emptiness of phenomenal.

The main purpose of meditative praxis is to empty the mind of all

thoughts. When the mind becomes discontent, it is identified with

emptiness. The emptiness of the mind is equated with that kind of

noble that is considered to be unsurpassing. To the consciousness is

revealed that every dharma, every process, every entity, is void

because of the absence of an ontological substratum. Upon realizing

the actual nature of what phenomenon, the consciousness thereby

plunges into the knowledge of emptiness. The entrance into the

emptiness of dharma is also called the seat of the Tathàgata.

When the Buddhists speak of emptiness, it is well to remember

it is association with nirvàna. The term is usually used as a method of

negation in the context of phenomenal. It gained ontological

significance due it is equation with nirvàna. It would be totally

erroneous to hypostatize the relative nothing into the absolute

nothing. Emptiness should not be seen as denoting the physical

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absence like that of atomic or spatial void. For a Buddhist emptiness

has more a stereological than an ontological function, in that it

signifies the negation of the relative by obliterating the marks of

difference between the relative and the absolute. By identifying

everything with emptiness, the Buddhist thus finds ultimate rest in

nirvàna. It is a rest in terms of which freedom from the conditioned is

gained. It is a freedom that ensues from nirvàna as being emptiness.

Whether the experience of the object is pleasant or unpleasant is

not of significance. What is of significance is the state of mind that

comes to be by encountering an object. The mind loses it is poise in

both cases. If attracted, it is elated, if disgusted, it sinks into

depression. Both elation and depression cause agitation, and so both

the states, according to Buddhists need to be avoided. What the

Buddhist aims at is to regain equilibrium, which corresponds to the

primal state of purity of mind. Since the sense organs are seen as

being responsible in exerting pressure upon the mind through their

contact with the sense objects, so restraint upon them is stated to be a

precondition for the recovery of the primal state of equipoise and

calm. This admonition, indeed, is difficult for them to grasp who

believe in the natural functioning of the mind, which basically means

that the mind must continue to feed itself upon the fuel of sensations

that the senses provide through their contact with the sense objects.

The ignorant ones, so think the Buddhists conceive of the mind as the

main channel for receiving the sense representations. Such a belief is

entertained because by the residuum of calmness, which expresses

itself through the contemplation on emptiness. What man-in-street

thinks to be the natural function of the mind, according to the

Buddhists, the most unnatural in the meditation Buddhists with to

relative consciousness emptiness of mind when practice. The function

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of the mind should not be give rise to diffusion and agitation. A mind

that is dependent for it is fuel upon sensations and representations of

the senses can never attain to the state of calm. A disturbed mind will

always suffer from distortions and conflicts. A mind that is diffused is

not in a position to contemplate emptiness. As the diffused mind feels

itself on the fluids of desires, so such a mind only fortifies the

motivational drives and unwholesome impulses. Freedom will elude

the man who, according to Buddhism, remains enslaved to the

motivational forces and unwholesome impulses. To regain repose and

calm, the mind thereby is enabled to attain the state of unruffled calm.

Consequently the senses lose their power of intruding the inward

equipoise of the mind. It is, indeed, an impossible task to keep away

the sense stimulus. What can be done is to lessen gradually the impact

of the stimulus by deepening the depth of introversion of

consciousness. The impact of the sense objects can also be lessened to

the degree aversion towards them is developed. The consciousness

realizes the unwholesome nature of the sense objects when Buddha

through reflective analysis and consciousness meditation, realizes

their adverse impact upon life. It is with such an attitude of aversion

that the objects of the senses no more attract the consciousness.

Consequently he emptiness his mind of all such thoughts that relate

themselves to the objective word, the instead of the world, he dwells

upon nirvàna. By concentrating on nirvàna, a consciousness step by

step, frees his mind from thoughts, images, ideas and representations.

As a result of this emptying process, he no more perceives the objects

in terms of their meaning. He sees as they are, he seizes the “such

ness” of things.

The killing of the senses is specifically a Buddha practice. All

ascetically oriented religions or contemplative religious order, have

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emphasized the need for transcending the realm of the senses or that

which they represent or with which they are associated. A religion

that has a mystical bent has always preferred the purity method of

spiritual praxis. This desire for nirvàna in the seeker emerges on

account of the bliss that is associated with it. From the absolute

standpoint, nirnàna can not exist where desire is cultivated, even if it

be the desire for liberation. Nirvàna basically means the extinction of

desire, and thereby of suffering. Insofar as man has not attained

nirvàna, they may desire for nirvàna will become feeble in relation to

what degree the distance has been shortened. It is upon the attainment

of nirvàna that desire for it will cease to be. The one who has realized

nirvàna is called wish less, because he abandons all intentions and

plans. The Buddha knows that all phenomenal is devoid of substance,

and as such all the conditioned entities are worthless. The possession

or non-possession of material objects neither elation nor depression in

the conscious. Recognizing the conditioned nature of all phenomenal,

he withdraws from the world by going inward. He realizes that the

sense objects are unwholesome, and therefore need to be treated as

worthless. Having gained access to the wisdom faculty, on perceiving

the object, knows that it lasts only for a moment. According he

abandons signs and meanings of empirical language. The

consciousness in the deep silence of his meditation discovers that

nirvàna is not an object that has to be possessed. He realized that it is

relation and impersonal. The relation of nirvàna means that every

empirical process ceases to be. The state of cessation implies the

rejection of four alternatives, namely, the substance is: that it is and is

not, and that it neither is nor is not. Also as nirvàna is sign, so can not

be recognized conceptually or felt by the heart. The true in meditation

is we see the nature of our live and we must actually be present awake

45

the developing Samadhi is much like polishing a lens. If we are

looking to see the cells and workings of the body with a lens that has

not been ground sufficiently, we will not see clearly. In order to

penetrate the nature of the mind and body, we must collect and

concentrate our resources and observe with a steady, silent mind. The

enlightened Buddha mind contains them all.

Buddha and meditation masters do not have different

realization, they all reach the point of cessation, where past, present,

and future are cut off and all impulses stop, where there is not the

slightest object. Enlightened awareness shines spontaneously, subtly

penetrating the root source.

To sum up:

Samatha mean concentration is developed along with compassion,

it leads to Buddhahood, it is developed solely with renunciation, it

leads to Nirvāna. Samatha is like a container holding together all the

teachings our receive, it is development is essential because in order

to cut the root of Samsara, the understanding of non-self existence

and Sunyata (emptiness) is needed, and this can only be completely

attained with single pointed concentration. To observe that details of a

paining in a dimly lit-room, one needed a steadily held light.

Likewise, to realize sunyata, concentration and prajñā (wisdom) are

necessary. The difference in the practice of Dharma with and without

Samatha is like the difference between the root samsara. Knowing

this with surely, meditation will be intense and effective. This

instruction on the development of Samatha has been carried down

through oral transmission directly from Sakyamuni and Maitreya

Buddha.

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CHAPTER II: THE NATURE OF MEDITATION

The nature of meditation is mindfulness practice, these

practice is designed to show us how to use our ability to concentrate

to arise at even deeper and more wholesome states of Samadhi. One

we have begun to understand how our minds concentrate and why

they pay attention to the things they do, we will be in an excellent

position to start using the deep Samadhi states generated by Buddhist

meditation to transform awareness itself.

Before we begin our discussion of Buddhist Samadhi states, let

us look more deeply at the word Samadhi itself. When the contents of

our minds are put together, we have attention or concentration.

Another interpretation of this etymology is that Samadhi more

literally means to establish or made firm. As we continue our

discussion, it is important to remember that the basic meaning of

Samadhi demotes a spectrum that grades form very ordinary states all

the way to the profound states of meditation.

When Buddhist used the word Samadhi, they generally are

referring to the higher Samadhi states produced by Buddhist

meditation practices. In these states, the mind is still concentrated, as

it were, but it is no longer fixated or concentrated on a single point.

Rather, it is concentration has become so deep and vast it transcends

the very possibility of fixating on any phenomenal thing. In these

states, the subject and object of meditation merge into a Samadhi

characterized by even mindedness, tranquility, absence of self, and

disentanglement form all delusive mental and emotional constructs.

This states is sometimes described as the mind is one with it is nature

and realm. This means that the mind has rediscovered the deep level

of reality that underlies both itself and the world it. If we can

47

understand how the meaning of the basic word: “concentration” has

been expanded to include this propound states, we should also be able

to appreciate how this profound state is quite differing from what we

normally think of as concentration. Concentration is the beginning

mindfulness and deep states of meditation are the middle,

enlightenment is the end.

Though meditation is states Samadhi used on the path to

enlightenment, they are not the same as enlightenment. Buddhist

meditation practice is designed to help us become wise, and to help us

understand and control our mind as we disentangle ourselves from the

cycle of birth and death, but they were not designed to be an end in

them to cling to Samadhi states is to contract the illness meditation a

trance like torpor that can result from misunderstanding the deep

purpose of Buddhist meditation practice.

2.1. Why is Meditation?

Meditation is a mind that concentrates on a virtuous object, and

which is the main cause of mental peace. The practice of meditation is

a method for acquainting our mind with virtue. The more familiar our

mind is with virtue, the calmer and more peaceful it becomes. When

our mind is peaceful, we are free from worries and mental discomfort,

and we experience true happiness. If we train our mind to become

peaceful we shall be happy all the time, even in the most adverse

conditions; but if our mind is not peaceful, then even if we have the

most pleasant external conditions we shall not be happy. Therefore, it

is important to train our mind trough meditation.

Whenever we meditate we meditate, we are performing an action

that causes us to experience inner peace in the future, all time

48

throughout our life, and we usually experience delusion, which are

the opposite of mental peace. However, sometimes we naturally

experience inner peace. This is because in our previous lives we

concentrated on virtuous object. A virtuous object is one that causes

us to develop a peaceful mind, when we concentrate on it. If we

concentrate on an object that causes us to develop suffering mind,

such as anger or attachment, this indicates that for us the object is

non-virtuous. There are also many neutral objects that are neither

virtuous nor non-virtuous.

There are two types of meditation: analytical meditation and

placement meditation. Analytical meditation involves contemplating

the meaning of a spiritual instruction that we have heard or read by

contemplating such instructions deeply; eventually we reach a

definite conclusion or cause a specific virtuous state of mind to arise.

This is object of placement meditation. We then concentrate single-

pointedly on this conclusion or virtuous state of mind for as long as

possible to become deeply acquainted with it. This single-pointed

concentration is placement meditation. Analytical meditation is called

“contemplation”, and placement meditation is called “meditation”.

Placement meditation depends upon analytical, and analytical

meditation depends upon listening to or reading spiritual instructions.

2.2. How to Meditative

We practices have five parts: preparation, contemplation,

meditation, dedication, and subsequent practice. The realizations of

this meditation are the actual spiritual paths that lead us to the great

liberation of full enlightenment.

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The preparatory practices is prepare us for successful meditation

by purifying hindrances cause by our previous negative action, the

preparatory practices are very important if we wish to gain deep

experience of these meditations for this purpose.

We can contemplation meditation is considering various lines of

reason, contemplating analogies and reflecting on the contemplations

of the instructions. It is helpful to memorize the contemplations given

in each section so that we can meditate without having to look at the

text. The contemplations given here are intended only as guidelines.

We should supplement.

Through our contemplations, the object appears clearly; we

leave our analytical meditation and concentrate on the object single-

pointedly. This single-pointedly concentration is the actual

meditation.

When we practice concentration are easily distracted and often

lose our object of meditation, we shall probably need to alternate

between contemplation and placement meditation many times in each

session.

We are meditating on compassion; we begin by contemplating

the various sufferings experienced by living beings until a strong

feeling compassion arises in our heart; we meditate on it single-

pointed; we should return to analytical meditation to bring the feeling

back to mind. The feelings of compassion have been restored and

once again leave our analytical meditation and hold the feeling with

single-pointed concentration.

Both contemplation and meditation serve to acquaint our mind

with virtuous objects, the more peaceful our mind by training in

meditation with insights and resolutions developed during meditation,

50

eventually we dedicate the merit produced by our meditation towards

the attainment of enlightenment.

The meditation practice is the subsequent practice. This consists

of advice on how to integrate the meditation into our daily life. It is

important to remember that Dharma practice is not confined to our

activities during the meditation session; it should permeate our whole

life. We should not allow a gulf to develop betweens our meditation

depends upon the purity of our conduct outside the meditation

session. We should keep a watch over our mind at all times by

applying mindfulness, alertness, and conscientiousness. Deep

experience of Dharma is the result of practice training over a long

period time, both in and out meditation. We need continually to

expand our understanding of these essential topics, and we can

understand meditate practice whole cycle about on death and

impermanence.

2.3. The Deliverance is True Nature of Mind

This is practice indicates a way of thinking about the mind that

will help us attain greater states of wisdom or prajñā. It means that

when we fully understand our own mind, we will be capable of seeing

our deep Buddha nature. It is based on the idea that the Buddha’s

teachings must be internalized to be fully understood. If we seek

outside of ourselves for enlightenment, we will never find it. But if

we seek inside ourselves, we will for once we understand our minds,

we will be capable of drawing out their deepest potential.

The Dharma is so high it can be difficult for people to

understand. However, if we contemplate our mind, it is easy to

understand for the mind, the Buddha and sentient beings are all

51

fundamentally the same. This way of approaching the Dharma keeps

us from spending too much time looking outside of ourselves for

truths that already lie within us.

There several idea that can guide us in discovering our Buddha

nature through understanding our minds.

The first is it is both large and small. The means that sometime we

will glimpse the Buddha mind as an immensity that pervades all

things and sometimes we will see it in the tiniest of details as we

recognize both the largeness and smallness of this enlightened mind,

we will surely also see that our own minds are part of this great

whole. This awareness stimulates our self respect, as it reminds us

that the ultimate goal of Buddhism is always right here, right now,

and never far from us.

The second idea is it exists both in suffering and in joy. This

reminds us that the enlightened mind is not separate from this world

but part of it. No matter what our conditions, enlightened

consciousness is available to us within them. This awareness teaches

us not to shirk our duties or to fear adversity, for if we truly

understand the Buddha’s teachings, we will recognize that the way is

always with us and that nothing can take it from us.

The third idea is it is both in front of us and behind us. This

means that the enlightened mind has in all directions. No matter

where we go, it will be there.

These three ideas can help us keep the deep truths of Buddhism

foremost in our minds. If we are feeling lost or confused, they can

help us return to the core of practice. If we become entranced by a

single aspect of the Dharma and begin to cling to it, they remind us

that the Dharma is everywhere and that to cling to a single part of it is

to reduce the whole.

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There are three other important ideas that are often associated

with the phrase, when our minds are clear, we see our true nature. I

will briefly discuss them below.

The first is transcendent all relative thoughts. The ordinary

human mind spends most of it is time comparing, categorizing and

judging data. Each of these activities depends on relativistic thinking

patterns. Each of them depends on our examining impermanent

phenomenal on the basis of transitory distinctions. The deep nature

that is revealed when we truly understand our minds is non

relativistic, it is beyond all duality, it is the phenomenal distinctions

of hot and cold, up and down, male and female, good and bad, life

and death, and so on.

The second is give rise to a mind that is not based on anything, the

record of the Buddha’s most important prajñā teachings. The phrase

means that our practice of the Dharma must be free of dogmatism,

right beliefs, self clinging, and externalism. All clinging to delusion

must stop if we are to our deep natures. The truths indicated by the

Dharma are within our nature. However, as long as we fail to be clear

about our minds and how they tend to cling again and again to

delusive mental constructs, we will not succeed in seeing our natures.

The third is immobile like this or remain immobile like the

Tathāgata. Immobile is a quality of the enlightened mind. It means

that enlightenment is changeless, imperturbable, and deeply grounded

in reality. Since it is beyond all relative distinctions, it can not be

moved. When we glimpse these qualities within our own minds, we

are glimpsing the Buddha just as surely as when we glimpse

boundless compassion or patience. This quality can be most easily

discovered by exploring the Samadhi states discussed in this chapter.

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The Dharma of the Buddha conceives of the world as well as of

existents, the reason for this view lies in the worldview which the

Buddha is supposed to have obtained when in the final state of trance.

The Buddha all forms of existence in the world of space-time are

inherently impermanent and insubstantial. It is impermanence and

insubstantiality of existence which is responsible in giving rise to

what in Buddhism commonly is called suffering. These three

interrelated ideas namely; impermanence, insubstantiality and

suffering constitute as it were the heart of the Dharma.

Basis to all form of Buddhism is the idea that the things which

constitute the world are inherently unstable on account of their

impermanence. Whatever there is in the world, it does not endure for

more than a thought. It is in the context of this notion of

impermanence that life and things have been analyzed as enduring

only in terms of point –instants. It is a view which thinks of both

mental and physical really as an infinitesimally split. This view of

really assumes that whatever is perceived is a series of sub moments

in which the called experienced objects flash in and out existence.

These flashes or point-instants constitute the world of our physical

really.

This view of the world as lasting only for a sub moment is not a

very attractive one. It is a view which tells us that the world as well as

existence is fleeting. It come and goes continuously. Whatever is

perceived or experienced in the world is neither permanent nor

dependable. Accordingly the world has been spoken of as Samsara,

that which is constantly changing. In religious terms the world is

spoken of as a veritable sea of change.

It is the notion of impermanence which may be seen as

responsible for giving rise to the idea of emptiness or insubstantiality

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both these ideas interrelated as one without the other has no

significance. Everything is insubstantial or empty of really because

nothing is permanent. Equally it may be said that things are

impermanent because they are empty of really. It is this idea of

emptiness which led later Buddhists to deny the existence of the

whole. The earlier Buddhist insubstantiality denoted the non-

existence of a self. An individual being is seen to be but a compound

of ever-changing elements.

An existence in a combination of various elements, upon the

disintegration of elements, the called individual disappears; it is

individual existent or any other object.

Since the world is both impermanent and empty of really, the

nature of experience may be, it is always painful. Even the called

pleasurable experiences of life or the world which is painful, but

existence as such is seen to be of the nature of pain because it is seen

to be on fire. All factors of sensibility; eye, ear, nose, body, etc are

seen to be on fire. With factors of sensibility burning, they are

burning with the fire of passion, with the fire hatred, with the fire of

stupidity burning because of birth, ageing, sickness, death, sorrow,

suffering, etc.

This dismal view of life in the world led the Buddha to formulate

a practical method by the practice of which release or ultimate

freedom could be gained from the desultory world of becoming. The

Buddhists this ultimate freedom constitutes the heart Dharma.

Technically this freedom is spoken of as Nirvāna. It is deliverance

from the present condition of life which every Buddhist is supposed

to seek.

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2.4. The States of Mind

It is the awareness of causal interdependence of the conditioned

which is at the root of the eightfold path. The eightfold path forms the

last part of the Four Noble Truth. It is by following this path that the

monk reaches his final goal of Nirvāna. And mindfulness constitutes

the heart of the eightfold path. It may legitimately be asked in what

the practice of mindfulness consists of. It is the awareness of

interdependence which characterizes what may be called mindfulness.

We have pointed out that the experience of suffering is

determined or is dependent upon the way existence is perceived. We

take that to be real which inherently is impermanent; we consider our

own being as a permanent and independent entities. Subsequently the

sense of self, it is awareness of the condition nature of existence from

the experience of suffering. It is upon the attainment of such

awareness that one is in a position to prevent of the negative states of

mind such as lust, hatred and delusion, the perception of an

enlightened person suffers from no taints and remains pure.

It has become quite clear as to what differentiates a monk from a

lay person. The monk possessing a mind that is pure is acutely aware

of the conditioned nature of existence, takes the conditioned existence

to be a real one, and accordingly is made to experience suffering. The

monk knows the transitory nature of existence because he is believed

to be having the vision of Dharma. It is the awareness of causal

interdependence with influences and the dispositions of the monk. As

a consequence of this awareness, the monk practices the moral

discipline with the intention of gaining control over his well. The

actions that ensue from a controlled will are transcending the Karma

retribution, because the motive of detachment, a detachment in which

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the consciousness is totally removed. Whereas the actions of

transcending the Karma efficacy because they come into being on

account of self-consciousness.

Buddha has been teachings help us overcome the delusion of

selfhood, but as we begin making progress in this area, we may

wonder enlightened mind, are a good way to begin answering this

question. As we make progress unraveling the illusion of selfhood

and disentangling ourselves from it is many strands of greed, pride,

anger, laziness, and ignorance, we will discover a lightness of being

and a state of joy and clarity that are truth wondrous. More often than

not immense feeling of compassion and tolerance also appear around

this time. These feelings or state of mind are the beginning of

Boddhicitta or the Boddhi mind.

2.5. The Discerning Nature of Meditation

Meditation is in English or concentration, the Sanskrit word

Samadhi, the pāli word Jhāna, we want to delve more deeply into our

Samadhi states and understand how these states can be used to further

our practice of Buddhism, it is crucial that we first look more deeply

into the meaning of the word concentration.

* 10There are two basic kinds of concentration: ordinary

concentration and the cultivated concentration states that arise from

Buddhist meditation practice:

(1) The first kind ordinary concentration refers to all states of the

ordinary deluded mind. Delusion itself is a kind of concentration

state. Ordinary concentration states can be defined as simply the state

of paying attention to something or the state of concentrating on

something. These states might be compared to what we call “trances”

10 Buddhism core ideas, Master Hsing-yun, p, 46

57

in English. They are generated by karma and arise out of ignorance.

When we are seduced by them, we invariably light one or more of the

three fire of greed, anger, or ignorance. One of the deepest ordinary

concentration states is the profound trance induced believing in a

permanent self. Les deep ordinary concentration states might involve

fixations on things or people that we passionately desire, jealous

political or intellectual convictions, persistent, an intransigent

inability to forgive. Shallow concentration states might include such

things as watching T.V, inattentively reaching a book, eating a meal,

talking with a friend, play sports, and so on. The important thing to

understand about these states in that they indicate a function of the

mind, it is ability to concentrate or fix it is attention on something.

(2) The second kind of concentration involves Buddhist meditation

and mindfulness practices. These practices are designed to show us

how to use our ability to concentrate to arise at even deeper and more

wholesome states of concentration. One we have begin to understand

how our minds concentrate and why they pay attention to the thing

they do, we will be in an excellent position to start using the deep

concentration states generated by Buddhist meditation to transform

awareness it self.

Before we begin our discussion of Buddhist concentration states,

let us look more deeply at the word concentration itself.

Concentration is a compound word made up of three Sanskrit word of

“Samadhi” is: Sam, a, dhi. Sam means is “together” a means is

“toward” and dhi means is “to put” or “to place”. When the contents

of our minds are together, we have attention or concentration.

Another interpretation of this etymology is that concentration more

literally means “to establish”. As we continue our discussion, it is

important to remember that the basic meaning of concentration

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denotes a spectrum that grades from very ordinary concentration

states all the way to the profound states of meditation.

When Buddhist used the word concentration, they generally are

referring to the higher concentration states produced by Buddhist

meditation practices. In these states, the mind is still concentrated as it

were, but it is no longer fixated or concentrated on a single point.

Rather it is concentration has become so deep and vast it transcends

the very possibility of fixating on any phenomenal thing. In these

states, the subject and object of meditation merge into a concentration

characterized by even mindedness, tranquility, absence of self, and

disentanglement from all delusive mental and emotional constructs.

This state is sometimes described as the mind is one with it is nature

and realm. This means that the mind has rediscovered the deep level

of reality that underlies both itself and the world around it. If we can

understand how the meaning of the basic word concentration has been

expanded to include this profound state, we should also be able to

appreciate how this profound state is quite different from what we

normally think of as concentration. Concentration is the beginning

mindfulness and deep states of meditation are the middle.

Enlightenment is the end.

2.6. How to Attain Dhyana States

* 11According to the Sangita sutta in the long discourse of the

Buddha, in the sects of four thing there four Dhyana or four stages of

mystic meditation, whereby the believe mind is purged from all early

11 The Sangita sutta in the long discourse of the Buddha ( 32-33,pp) new York, new American library, mentor books, 1973 Paraphased slightly

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emotion and detached as it were from his body, which remains

plunged in a profound trance.

(1) The first Dhyana

-Here a monk, detached from all sense desire, detached from

unwholesome mental states passionate desires and certain

unwholesome thoughts like sensual lust, ill-will, languor, worry,

restlessness, and doubt are discarded, enters, and remains in the first

Dhyana, which is with thinking and pondering, born of detachment,

filled with delight and enjoy. The sat cross-legged the practice

concentrated his mind upon a single thought. Gradually his soul

becomes filled with a supernatural ecstasy and serenity. However, his

mind is still reasoning in this stage.

(2) The second Dhyana

Here a monk, who is subsiding of thinking and pondering, by

gaining inner tranquility and oneness of mind, he enters and remains

in the second dhyana (all intellectually activities are suppressed

tranquility and one pointed of mind development) which is without

thinking and pondering, born of concentration, filled with delight and

joy (concentrating his mind on the same subject, he frees it from

reasoning, the ecstasy and serenity remaining.)

(3) The third Dhyana

Here a monk, with the fact a way of delight, remaining

imperturbable, mindfulness and clearly aware, he experiences in

himself that joy of which the Noble ones say: Happy is he who dwells

with equanimity and mindfulness: “He enters and remains in the third

Dhyana”. The feeling of joy, which is an active sensation, also with

disappears while the disposition of happiness still remains in addition

to mindfulness equanimity

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(4) The fourth Dhyana

Here a monk, having given up pleasure and pain, with the

disappearance of former gladness and sadness, he enters and remains

in the fourth dhyana which is beyond pleasure and pains, the purified

by equanimity and mindfulness (In the fourth stage the mind becomes

indifferent to all emotions, being exalted above them and purified).

All sensations, even of happiness and unhappiness, of joy and sorrow,

disappear, only pure equanimity and awareness remains.

2.7. How to Contemplate Eight Samadhis

12The first Samadhi state is characterized by an absence of desire

and a complete quieting of the senses of smell and taste. Thought and

the other senses remain active and are characterized by the general

tendency want to find the truth and the specific act of search within

themselves for this truth. This state is further characterized by

feelings of joy and fulfillment, for the mind at least briefly, has

disentangled itself from all desire.

The second Samadhi state, which follows the first, is

characterized by the complete quieting of the senses of sight, hearing,

and touch, in addition to the senses of smell and taste, which were

quieted in the first Samadhi state. The joy of this state is greater than

that of the first Samadhi because the mind’s tendency to search for

truth has also been quieted. This state deepens our faith in the

teachings because it allows us to experience levels of truth that lie

beneath both words and the senses. This state is sometimes called

inner even mindfulness and clarity, for it is further marked by a

12 Buddhism Core ideas, master Hsing Yun, pp, 53-54

61

brilliant inner transparency that replaces the comparative darkness of

the first Samadhi state.

The third Samadhi state is characterized by a complete quieting

of all of the senses except thought, which becomes exceptionally

pure. The mind is unattached and does not cling even to the joys

inherent in this state. This Samadhi is sometimes called the first joy of

the world since the joy that characterized it is not clung to and thus

flows unimpeded throughout the body and mind.

The fourth Samadhi state is characterized by exceptional

tranquility and clarity. Thoughts do not arise, the breath stops, and the

mind is like a body of water upon which there are no waves.

The fifth Samadhi state is the first Samadhi of the form realm.

In this state, the mind is absorbed in emptiness and has transcended

all three kinds of form discussed in the section on the skandha of

form. Ones feel like a soaring bind that has just been released from a

cage

The sixth Samadhi state is characterized by an exceptionally

pure and clear awareness that is not bound by any of the mundane

constraints that normally condition our minds. There remains only a

deeply tranquil awareness of past, present, and future states of

individual consciousness.

The seventh Samadhi state is characterized by it is transcendence

of both emptiness and the pure individual consciousness of the sixth

Samadhi state, No mental Dharma arise in this state.

The eight Samadhi state transcends emptiness, thought,

individual consciousness, location, and anything that can be

associated with any of these.

Samadhi states are normally experienced in seated meditation.

Generally speaking, most people experience the first Samadhi state

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and deeply enjoy it until they begin to realize that more is available to

them. This leads them to the second Samadhi state. This general

progression continues from one Samadhi state to the next. First we

enjoy the state and learn from it. Then we begin to realize that we can

go still deeper. Thought the Samadhi states are exceptionally pleasant,

they should not be considered an end in ourselves for the fundamental

purpose of all Buddhist meditation practice is to help us understand

our minds and free them from their many unwholesome fixations.

2.8. The Desires of Mind

This is the domain of formal meditation, and it begins with

training the heart and mind in concentration. It means collecting the

mind or bringing together the mind and body, focusing one’s attention

on one’s experience in the present moment. Skill in concentrating and

steadying the mind is the basis for all types of meditation and is in

truth a basis skill for any endeavor, for art athlete self-knowledge. In

meditation is the development of the power of concentration comes

through systematic training and can be done by using a variety of

objects, such as the breath, visualization, a particular feeling such as

loving kindness. We will speak much more fully about the art of

concentrating the mind, since it is so important. Most fundamentally

it is simple process of focusing and steadying attention on an object

like the breath and bringing the mind back to that object again and

again. It requires that we let go of thoughts about the past and future

of fantasies and attachment, and bring the mind back to what is

actually happening, the actual moment of feeling, of touching the

breath as it is. Samadhi do not just come of itself, it takes practice.

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What is wonderful is the discovery made by the Buddha and all great

master meditation that the mind can actually be trained.

If we want to see the nature of our lives, we must actually be

present, aware, awake developing Samadhi is much like polishing a

lens. If we are looking to see the cells and workings of the body with

a lens that has not been ground sufficiently, we will not see clearly. In

order to penetrate the nature of the mind and body, we must collect

and concentrate our resource and observe with a steady, silent mind.

This is exactly what the Buddha did he sat, concentrated his mind,

and looked within. To become enlightened, explorer of the mind and

heart, we must develop this capacity as well.

2.9. Mind the Interrelatedness of Thoughts

All thoughts are carried from place to place and generation to

generation. When pure rules of conduct are observed then there is true

religion. Religion must mainly be matter of principle. It can not be a

matter rules. The moment it degenerates into rules it ceases to be

religion, as it skills responsibility which is the essence of a true

religion. Religion is an influence of force sufficed trough the life of

each individual moulding Buddha character, determining Buddha

actions and reaction his like and dislike. He has a mind, which needs

food for thought. Religion instills hope liberation in human beings the

religion must recognize the fundamental tenants of liberty, equality

and fraternity.

Mind is the forerunner of all things. Mind if chief and are mind

made. It with an impure mind, one speaks or acts, then misery follow

just as the cart wheel, it is follows the ox.

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All mental phenomenal have mind as their forerunner, they have

mind as their chief, they are mind made. If one speaks or acts with an

evil mind, dukka follow one just as the wheel follows the ox that

draws the cart.

Dukka is very important term. Often rendered as “suffering”, it is

then inadequate and the Buddhist cumbersome, dukkha may be

physical (pain) or mental (anguish), it refers to be the facts of birth,

old age, disease and death, when we understood will know true

happiness.

The mind is the seat of impulse and feelings and it is common to

all living creatures. Animal also possess mind. When they come in

contact with the world impulses or feelings are generated in their

minds and these are straightaway manifested in their respective

actions. It acts merely on the impulse received by it is mind.

Mind is not a by product of physical elements, according to

Buddha, mind precedes everything that exists. Not is the destruction

of the physical body and end of human existence. The external

cosmos is a creation of mind integrated into a cosmic order of cause

and effect.

The mind is defined as a flow of thoughts just a river is a flow

of water. The banks of the river guide and indirect it is flow and when

the banks are not firm, the water runs a mock.

All mental phenomenal have mind as their forerunner in the sense

that. Mind is the most dominant and it is the cause of the either three

mental phenomenal, it is namely: feeling, perception and mental

formations or mental concomitants. These three have mind or

consciousness as their forerunner, because although they arise

simultaneously with mind, they can not arise if mind does not arise.

Volition leads one to the performance of volitional actions both good

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and evil. This volition and resultant actions constitute Karma, karma

always one to product results; dukkha means suffering, physical of

mental pain misfortune.

Mind is related to thoughts as river is to water. A mind is not

merely thoughts just as river is not merely water. It is the flow of

water that made a river. It is the flow of thoughts, which creates the

mind. A mind scriptures aim at transcending the mind by arresting

and ending the thoughts flowing in rapid succession, create a dynamic

mind which projects the apparently permanent.

The influence of thought on human life and society is great. All

that we are the result of thought. In one sense it is true that we live in

a world of hard facts, but in a more important sense we live in a world

of thoughts. By changing our thoughts we changing our life and

indirectly we change the character of the world.

Dharma is mental nature: feeling, perception, and mental are

collectively termed dharma. There are the results of Viyāna the

mental faculties are dominated by mind. Though the word minds in

English mainly an intellectual connotation it can also be used in the

sense of the whole content of consciousness. But the world is illusory

untrue, Buddha uses just the opposite word: not-self, because when

the mind ceases, there is not-self with our thoughts. Misery is a by

product, the shadow of the illusory mind. The mind brings misery as

the wheel the x that draws the cart.

2.10. The Essence of Sense in Wisdom

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The knowledge into wisdom is a phrase used by mind only

Buddhists, who say that mind, the individual mind or the Buddha

mind, depending on our point of view. He will always be more

successful than the one who cause conflict and reacts with anger. The

minds of sentient being are affected by two types of information, the

conditioned dharma that impinge upon the sense organs, and the

unconditioned dharma that are aspects of the enlightened Buddha

mind. The conditioned Dhammas are all phenomenal things that are

subject to change, while unconditioned Dhammas provide a rough

description of the enlightened state. The unconditioned Dhammas are:

Timelessness, absence of delusion, agelessness, deathlessness, purity,

universality, motionlessness, and joy.

The five sense organs of sight, hearing, taste, smell, and touch

provide us with information that pertains exclusively to the

phenomenal world, which is made up entirely of conditioned

Dhammas. The human mind, the sixth sense organ in Buddhism is

also largely conditioned by these same Dhammas. However, it is

possible for the mind to receive information concerning the

unconditioned Dhammas. When this later sort of information

influences our thought processes, we have begun to knowledge into

wisdom. This is processes begin when we realize that what we see is

dependent on the conditions that prevail within our mind. If we have a

bad attitude, we will see a gloomy world, while if we are given to

more positive thoughts, the world we see will not look so disturbing.

As mind only Buddhists say: “Good and bad arise sole in the mind”

The five most basic sense organs provide us with information,

while the mind provides us with analyses, abstractions, and concepts

built upon that information. With these tools, the mind is then capable

of generating three kinds of thought and behavior good, bad and

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neutral. Bad thoughts and behaviors are those that harm other, that

cling to a false sense of self or are inspired by greed, anger or

ignorance. Good behaviors are those that help others that tend toward

the truth, or are inspired by generosity, compassion or wisdom. Both

of these groups of thought and behaviour produce karmic seeds. The

knowledge into wisdom is largely concerned with using the second

group of behaviours understand and overcome the first. It is seeks to

make the karma generating mind pure, contemplative, and wise.

After we have made some progress in our study of Buddhism,

the mind only Buddhist say that we are ready to actualize, three

important insights into the nature of reality each of these insights can

be attained only after we have begun to knowledge into wisdom.

The first insight is that of completeness or wholeness, this insight

o state of mind results form the wholeness integration of all mental

function. When our minds are without selfish, distracting, or blasted

thoughts, we will be able to see with the wisdom eye and contemplate

the world as it really is.

The second insight or state of mind is brightness or

enlightenment, it results form the purification of all mental function.

In this state of mind, nothing is concealed or hidden. This world we

see is as if reflected in a flawless mirror. Nothing is added and

nothing is taken away.

The third insight is purity. In this state, the mind has no selfish or

defiled tendencies whatever. This state of purity allows us to

comprehend reality with perfect impartiality.

The world or reality mentioned in these descriptions is a pure and

enlightened integration of the outer and the inner, the objective and

the subjective. Successful attainment of these states of mind is

metaphorically compared to a full autumn moon, for in it is

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roundness, brightness, and purity, the moon reflects perfectly the light

of the sun, which is the Buddha mind itself.

When the above insights are applied to the world we live in they

core- spondee to the three attainments. The insight of wholeness is

marked by understanding both the universal and individual

characteristics of all phenomenal. The universal characteristics are the

three Dharma seal of impermanence no-self, and nirvana, which are

aspects of all conditioned Dhammas. Individual characteristics are all

characteristics that demark individual Dhammas or phenomenal, the

liquid qualities of water, for example, the motion of the wind, the

solidity of the earth or the transforming power of fire. In addition to

these, all of the many qualities that distinguish this thing from that or

this form that one are also individual characteristics. This insight

marks fulfillment or near fulfillment of the wisdom aspect of the three

trainings.

The sight of brightness or enlightenment refers to the attainment

of deep Samadhi states and the non-verbal comprehension of reality

that they afford us. This insight marks fulfillment or near fulfillment

of the meditation aspect of the three trainings.

The insight of purity allows us to understand other sentient being

as they really are and thus to be of real help to them, since we are

beyond making prejudicial judgment based on notions of what will

benefit us. This insight marks fulfillment or fulfillment of the morally

aspect of the three training.

We are have attained these insights or begun to attain them, we

will see the world differently than we did before. Form the vantage of

these insight, we will be further able to turn even more knowledge

into wisdom. A first result will be that we will understand the

essential equality of all sentient beings and all conditioned dharma.

69

This will allow us to treat other with deep compassion and to have

patience in all situation second result is that we will begin generating

less karma. When our thought and behavior do not a rise out of a

murky mind streams, they will have much karma effect. Our purified

intention will not create conditions that will come back to haunt us.

The Buddha discovered the Middle Path of right comprehension,

right living, and right meditation avoiding the extremes of

mortification and indulgence. Buddhism is unique; it is the noblest of

all the unifying influence, which is of the view that it is the only lever

that can uplift the world. To the Buddhist there are no far, near and no

enemy, etc… All merciful Buddha is sublime Dharma which the great

teacher unreserved bequeathed to humanity exists in it is pristine

purity. Venerable Ananda Thera the favorite attendant of the Buddha,

who had the special privilege of hearing all the discourses is started to

have recited the Dharma, whilst the venerable Upali recited the

Viyāna.

The path of purity, the path of righteousness and the path of

virtue, the path of purity meant not to injure or kill, not to steal or

appropriate one-self anything which belongs to another, not to

indulge in lust, etc… The essence of Buddha’s Dharma is purity of

mind; purity of speech, the Buddha’s reaching perfection and nirvāna

was the aim of the Dharma. It was another name of righteous life. The

Buddha praised the spirit of contentment and simple life, but did not

glorify poverty; Buddhism emphasized the impermanence of

everything. There is the impermanence of composite things; the

Buddha propounded the gospel of Dharma.

The sermons of Lord Buddha on Dharma reveal of the Noble

Eight Paths the noblest right lookout. Right thinking is the preface

and the key to everything else in the higher life, the understanding

70

root of all evil, developing right outlook one must see all phenomena

of life as a process of causal action. To have right outlook is to

recognize the action cause and effect of individual.

Buddhism talked about Dharma, effect to reconstruct society.

This Buddhism was rooted in the world in the human beings.

According to the Buddha, Dharma consists of wisdom and

compassion, wisdom understands. The Buddha teach wisdom is of his

Dharma because he did not with to leave any superstition.

Compassion is love. Because without it society can neither live not

grow, a unique of wisdom and compassion is Dharma of the Buddha.

The original Pāli term Buddhism is Dharma, which literally

means that which upholds. It is that which really. It is a means of

Deliverance, and deliverance itself, the Buddha who realizes this

Dharma. Dharma is Dharma- righteousness, which means right

relation between man and man in all spheres of life; it is the

cornerstone of all Buddhist ethics. The only way to resist the

influence of evil deeds is to do right actions which will counteract the

former evil ones. Thus, we see that Buddhism by insisting on the law

of Karma (action), the standard of active morality much higher.

The Buddhist believes that the cumulative effects of the actions

of all move the world, that the Karma of all together determines the

course of world motion. The karma of very man lives, it can not die.

The transmigrated life in Buddhism is not self. It is an entirely new

being, the continuity of which lies in the Karma, in the moral being

against the personal.

Doing the right thing in the right way and at right time in all

probability will produce the right results. Buddhist ethical system is

founded in cosmic law. The Buddha acknowledges no goodness in

human conduct save that of being actively good to our fellow beings,

71

human and sub-human. To live up to the Buddhist ideal, we must aim

at a righteous life, and by right living we are to understand conduct

consciously and purposively chosen as being right good according to

be criterion set fort.

The Buddha excellence is to be attained salvation from sin and

suffering is to be won, it must be by Endeavour with diligence. It is

spirit is essentially a spirit of action. It proclaims the fact that

whatever of evil is due to human frailty and ignorance, and most of

the ills of life are due to those causes, human effort and knowledge

can remove. The famous Eightfold Path, the Buddhist’s way to the

perfect life, demands a steadfast purpose and continued activity. This

virility is an arresting feature in the Buddhist philosophy; Buddha

founds himself at one with the spirit of the system.

The Buddhist attitude towards evil and suffering, etc, towards

ignorance and it is consequences, such an attitude would be

diametrically opposed to the robust character of Buddhist philosophy.

The Buddhist spirit is an active revolt against condition within the

power of man to change.13The Buddhist is ethic, it is practical religion, and it is conduct

lessons are tersely summed up for every-day use in that wonderful

scheme of right living called the “Noble Eightfold Path”. The object

aimed at in that famous compendium of the Buddhist religion is the

acquisition, as a habitual frame of mind, of those positive qualities

which not only the man who is approaching the higher stages of the

path must possess. Right effect in self-conquest and self-culture the

middle-way in self disciple. Right mindfulness a watchful attitude

towards every form influence, and Right contemplation is open

13 Encyclopedia of Buddhism, the Middle path, vol 9, 467p

72

minded meditation, the right building up of individual character, and

the right development of all social relationship.

CHAPTER III: THE CONSCIOUSNESS IN

MEDITATION

The Buddhist tradition speaks directly about practices that are

encountered in the course of the spiritual journey. Buddha said that

73

those who conquer their own minds are great than those who defeat a

thousand person are a thousand times in battle. Almost every

experienced the meditation can describe in detail hours or years of

dealing with some version of the five basic hindrances, the

disruptions of mind and blocks to the heart that arise in practice.

When we examine our own minds we will inevitably encounter

the root forces of greed, fear, prejudice, hatred, and desire, which

create so much sorrow in the world. They become an opportunity for

us. They raise a central question for anyone who undertakes a

spiritual life. Is there some way that we can live with these forces

constructively and wisely? Is there a skillful way to work with these

energies? These are not just contemporary problem. In the sixth

century B.C Buddha taught his students about the hindrances by

describing them in term of demons that come to one who meditates

out in the wilderness. The demons include fear, irritation, gluttony,

laziness, and pride. In the Buddhist tradition, they are personified by

Mara. They are our fear, our habits, our anger, our resistance, our

unwillingness to look at what is actually happening.

When the Buddha sat under the Bodhi tree, he wowed not to get

up until he had come to the fullest understanding and freedom

possible for a human. To understand the nature of happiness and

sorrow, to find freedom in our life, we have to be willing to face all

the demons in our mind. Our journey practice through all the realm of

our mind is to learn a kind of mind control it is not the control of

making something happen, but rather the ability to stay present, open

and balanced through all the experiences and realm of life. Through

practice it is possible to train the heart and mind, to make them

concentrated, to make them steady and luminous and free. It is

possible to become balanced in the face of very kind of experience, it

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is possible to overcome and transform the forces of Mara with the

sincerity mindful. With honesty we can learn to be unmoved. We can

come to understand that which is deeper than those forces. We start to

see that the worst and most difficult things also change, that they too

are empty experiences, light and shadows that we all share and that

arise and pass in the clear space of mind.

There is a practical path we can follow to experience whole new

levels of happiness in our lives. Depending on our relationship to

these hindrances, they can be the cause of tremendous struggle or

valuable fuel for the growth of insight. The first step necessary in

working with these energies is to identify them clearly. Classically,

there are to be five primary hindrances, to understand hindrances

better, consider them one at time.

3.1. The Significance in Five Hindrances

The five hindrances is desire for sense pleasure pleasant: sights,

sounds, smells, tastes, bodily sensations, and mind states

What is the hindrance? Mean is desire of pleasure the body, it is

wrong with things with enjoying pleasant experiences. At the

beginning of a meditation retreat people often spend a lot of time

dwelling on desires they carry in with them, the problem is not the

object of desire, but the energy in the mind.

The first of hindrance is energy of desire keeps us moving,

looking for that thing that is really going to do it for practice. The

wanting mind is itself painful. It is a self- perpetuating habit that does

not allow us to be where we are because we are grasping for

something somewhere else. Even when we get what we want, we then

want something more or different because the habit of wanting is so

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strong. It is a sense that being here and now is not enough, that we are

somehow incomplete and it keeps us cut off from the joy of our own

natural completeness. We are never content. It is the same from in the

world at large that creates the havoc of people wanting and

consuming, hoarding, and fighting wars to have more and more for

pleasure and for security that are never fulfilled. The five hindrances

can get so lost in the imagination that meditative on retreat have often

glimpsed a potential partner.

The second of hindrance is aversion, hatred, anger, and ill will.

While desire and the wanting mind are seductive and can easily fool

us the opposite energy of anger and aversion is clearer because it is

unpleasantness is obvious. Anger and hatred are usually painful. We

might find some enjoyment in it for a while, but it chooses our heart.

It has a burning, tight quality that we can not get away from like

desire anger is an extremely powerful force. It can be experienced

toward an object that is present with us or one that is far away. We

sometimes experience great anger over past evens that are long gone

and about which we can do nothing. Strangely enough, we can even

get furious over something that has not happened, but that we only

imagine might. When it is strong in the mind, anger colors our entire

experience of life. When our mood is bad, then no matter who walks

in the room or where we go that day, something is wrong. Anger can

be a source of tremendous suffering in our own minds in our

interactions with others, and in the world at large.

Although we generally do not think of them as such, fear and

judgment and boredom are all form of aversion. When we examine

them, we see that they are based on our dislike of some aspect of

experience. With the mind full of dislike, full of wanting to separate

or withdraw from our experience, how can we become concentrated

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or explore the present moment in a spirit of discovery? To practice we

need to come very close to and investigate this moment, not push it

away from it. So we need to learn to work with all these forms of our

aversion.

The third hindrance that arises is sloth and torpor. This is

includes: dullness, lack of vitality, fogginess, and sleeplessness.

Clarity and wakefulness fade when the mind is overcome with sloth

and torpor. The mind becomes unworkable and cloudy. When sloth

and torpor overcome us, it is a big obstacle in practice. Restlessness is

opposite of torpor, manifests as the fourth hindrance with restlessness

there are agitation, nervousness, anxiety, and worry. The mind spins

in circles or flops around like a fish out of water. The body can be

filled with restless energy, vibrating, jumpy on edge or sometime we

sit down to meditate and the mind runs through the same routines

over and over, it never helps the situation. Still the mind gets caught

in reminiscences and regrets, and we spin out hours of stories. When

the mind is restless, we jump from object to object. It is difficult to sit

still, and our concentration becomes scattered and dispersed.

The fifth of hindrance is doubt. Doubt can be the most difficult

of all to work with, because when we believe it and get caught by it,

our practice just stops cold. We become paralyzed. All kinds of doubt

may assail us doubt about ourselves and our capacities, doubts about

our teachers, doubts about the Dharma itself. Does it really work? I sit

here and all that happen my known hurt restless. May be the Buddha

really did not know what he was talking about. We might doubt the

practice or doubt that it is the right practice for us the right practice

and the right times.

3.2. The Practice Five Hindrances

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When we are practice these hindrances again and again in the

course of our practice. So it is important that we learn to practice with

them when they arise. If we are able to practice with them skillfully,

we can actually use these times to strengthen, clarify, and deepen our

awareness and understand. The most direct way is to be mindful of

us, to transform them into the object of meditation. Through the

power of mindfulness, we can make these very forces another aspect

of our meditation, using awareness of them to bring the mind to

greater freedom, the practice with them can be the source of insight

and energy. We can directly observe the nature of desire: angry,

doubt, fear, and really understand how these forces operate in the

mind. We can use their power to enliven and strengthen our

investigation these very force can teach us the truth of the dharma, for

we can see in their operation the laws of karma or impermanence and

impersonality, with mindfulness in mind which practice hindrance

When we begun with our usual meditation, how do we actually

apply these ways of practice.

We look directly at this mind state and include it in the field of

awareness, the first make a soft mental note of it is desire, we can

observe sense desire just as we observe the breath or sensations in the

body, when a strong desire arises turn all the attention to it, see it

clearly. What is this desire? How does it feel in the body? What parts

of the body are affected by it, the gut, the breath, the eye? What does

it feel like in the heart, in the mind? When it is present are we happy

or agitated, open or close?

We can learn a lot about this force that so greatly affects our

lives and the world around us, it can cause wars it is the force behind

all the advertising in our society, behind much of our life. We ever

stopped to examine it, to fell it directly, to discover a wise relation to

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it. When we look, we see that it creates tension, that it is actually

painful. We can see how it arises out of our sense of longing and

incompleteness, the feeling that we are separate and not whole, we

see that it is also impermanent, the essence. As we investigate desire,

it reveals itself to us. It is actually just a thought and an

accompanying feeling that comes and goes from the empty mind that

is all it is. That is easy to notice, when we are not caught up in it, but

many other times it seems very real.

We need many times look carefully we can also that beneath

desire, there is a more neutral, universal energy with which we live,

an energy called the will to do. While sometimes it is associated with

greed and grasping, it can also be directed by love, by compassion,

and by wisdom. With development of awareness we can get a taste of

living in states free so much desire of a more spontaneous of natural

way of being without as much struggle or ambition. When we are no

longer caught by desire, compassion and understanding will more

naturally direct our life. This can be experienced and sensed directly

in our practice, but it cannot be grasping by our thinking mind. It

comes more clearly as we begin to recognize the moments of desire

and contentment that come between desire and exquisite with

attention.

How can we practice the opposite of desire? We begin by making

the effect to be mindful of it, experiencing it fully and noting it as:

anger, anger…. Anger presents us with the same opportunity to learn,

to find greater freedom. So we should not fear it, but investigate it.

How does anger fell? Where in the body do we feel it? What is it is

temperature, it is effect on the breath, it is degree of pain? How does

it affect the mind? Is the mind smaller, more rigid, more tighten? We

can learn a lot from anger. Anger show us precisely when we are

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stuck, our limits, our cling to beliefs and fears. Aversion is like a

warning signal lighting up and saying: attached, attach….The amount

of attachment is revealed by the strength of our anger, we cannot

change the condition of our life, but we can always learn from them.

Here anger has come to teach us about it is true nature, and our

attention shows us the hurt, attachment and identification that

underlie it. Attachment is optional. We can relate more wisely. When

we stop and look at it, we will discover something fundamental about

anger conditioned by our viewpoint on that day, it is impermanent. It

is feeling with associated sensations and thoughts that come and go.

We do not need to be bound to it or driven by it.

All these force are part of our practice. Our main tool is to

examine them with mindfulness. Still there are times when hated and

anger too strong to watch. We can often balance them by developing

thoughts of compassion and forgiveness. This is not just a papering

over of anger it is a deep moment of the heart, a willingness to go

beyond the conditions of a particular point of view. When we feel

anger toward someone, we can consider that he or she is a being just

like us, who has faced much suffering in life. If we had experienced

the same circumstance and history of suffering as the other person, so

we allow ourselves to feel compassion, we can also first reflect upon

someone we love very much and let loving thoughts grow in our

heart, and then energy toward the person or situation that is the object

of our hatred. In this way, we do not cut off from the power of love

and compassion within us. It is a very real power and an accessible

one when we can remember it, and we can use it, to still the

turbulence and confusion that often surrounds our angry.

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14 In the same way, we can become aware of judgment. If we

observe, we can see that judgment is actually just a thought, a series

of words in the mind. When we do not get caught up in the story line,

we can learn a great deal about the nature of thought by watching the

judging mind. We can learn a great deal about the nature of suffering

in life as well. Start by simply noting judging when it arises and

noting it softly, because that’s just more judging. At times in practice

we find how incredibly active the judging mind is. We judge

everything: too noisy, too fast, too hard, too long, too much, too little.

This is bad, that’s no good, and underneath, fundamentally, we are

judged as not being good. It is helpful to bring a lightness and

tenderness to observing this aspect of mind. For humor, we can also

count the judgments like counting sheep. See if it is possible to

discover over subtle judgments in an hour of sitting. This can bring a

tremendous leap in attention.

As our capacity to be mindful growing more continuous, we can

find ourselves filed with joy and rapture. These states are born out of

whole hearted attention and deep interest in the present moment. The

fullness of our being is what provides this joy, not the particular

object of the moment. A sight, a sound, a taste… whatever it is, it is

not the source. When this unique kind of joy is present, angry and fear

have ceased to over power us, and we can taste another level of

freedom.

The mind then becomes dissipated and depleted, and we lose heart

for what we have undertaken. This can happen many times in our

sitting. To practice with sleepiness requires our full endeavor, because

it is a powerful condition. Much of living is only half awake. Our life

has been spent in sleep and sleepwalking; meditation means waking

14 Buddhism Core ideas, master Hsing-Yun ,p, 27

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up. So we begin by noting it and bringing mindfulness to the

sleepiness. Be aware of how the body feels when it is tired, the

heaviness, the softening posture, the sense in the eyes. When we

recognize them with mindfulness, our whole practice can open up to a

new level it is useful to know that some sleepiness can also be caused

by the development of concentration and calm in the mind. If we get

quite concentrated but have not balanced the mind by arousing and

equal amount of energy, we will be stuck in a calm but dull state. This

too requires careful attention.

There are other ways of practice with this hindrance. Sit up

straight and take a few deep breathed. Meditate with eyes open wide.

Stand in place for a few minutes or do walking meditation. When the

mind is attacked by sluggishness and it becomes too constricted and

heavy, our effort should be to balance the mind by making it more

alive. We can accomplish this through continually trying to direct the

mind to the object of this very moment, and then this very moment,

and so on. The accuracy and immediacy of the watchfulness, saying

in effect is just this breath or just this step without trying to see

beyond it, will steady the mind. If we can say: “Just this breath” in

every single moment, from moment to moment the mind will become

expensive and refreshed, and sluggishness will disappear. When

nothing at all seems to work, then it is time to rest.

The fourth hindrance is agitation quality of acceptance the

ground out of which true insight and understand develop. If we do not

accept some aspect of ourselves is a feeling, a physical or mental

sense of ourselves, then we can not learn about it. We can not

discover it is nature and become free in relationship to it. We become

afraid, we resist, we judge, and we try to push away. We can not look

deeply and push away at the same time. When mindfulness is well

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developed and the ground of acceptance is laid, then the body and

mind are filled with a sense of comfort. Even if something difficult or

painful has arisen, this comfort is underlying it. The element of

comfort is also an antidote to restlessness and anxiety.

The fifth hindrance is doubt. Look at it carefully and with

detachment. May be we should try some other practice? What do we

see? Doubt is a string of words in the mind often associated with a

subtle feeling of fear and resistance. When we become mindful of

doubt as a thought process, when we note, doubting, doubting…, and

when we do not become involved in it is content, a marvelous

transformation occurs, doubt itself become the source of awareness.

We can learn a great deal about the impermanent, ungraspable nature

of the mind through watching doubt. We also learn about what it

means to be identified with and caught up in our moods and state of

mind. When we are caught up in doubt, there is a great deal of

suffering. And in the moment, when we feel it without grasping our

whole mind become free and lighter.

One aspect of doubt that is especially difficult is the inability of

the mind to focus on anything, the mind runs all over the place

considering possibilities, and remains indecisive. An antidote to this

is to come fully back to the moment, with a degree of continuity, a

firmness and steadiness of mind. Gradually, this dispels confusion,

sometime doubt is too strong, and we become muddle in it. Doubt can

be balanced by developing faith. To strengthen faith we can ask

questions read great books. We can reflect on the inspiration of the

hundreds of thousands of people in the spiritual life who have

followed the path of inner awareness and practice before us. It has

been valued by every great culture. To live with great wisdom and

compassion is possible for anyone who genuinely undertakes a

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training of their heart and mind. It is nature for the heart to doubt. But

let us understand it and the doubt lead to a deeper attention and a

more complete seeking for the truth.

So the purpose of practice is not to create a special state of mind.

That is always temporary. It is to work directly with the most primary

element of our experience, all the aspects of our body, our mind, to

see the way we get trapped by our fears and desire angry and to learn

directly our capacity for freedom, the hindrances will enrich our lives.

Our practice is to use all that arises within us for the growth of

understanding, compassion, and freedom.

3.3. The Consciousness in Five skandhas

The Buddha taught that all Dharma teachings five skandhas we

should be mindful that we begin to generate karma during the

skandha of perception. At the same time, it is importance to realize

that the very form we see and the sensation that result from them are

heavily conditioned by our past actions, by the accumulation of karma

seeds or influences that are already stored in our minds. For example,

two people may see exactly the same form, but have very different

responses to it because their karma is not the same. Since their karma

is different, their sensations and perceptions, and especially their

mental activity and consciousness will be very different.

The five skandhas of individual consciousness is based upon. The

owner is the skandha of mental activity. The skandha of mental

activity become apparent for most of us as soon as we sit down to

meditate, the thoughts and feelings rise and fall in a jumble that is

frenzied, disorganized, uncontrolled. This is the engine room of the

self, the confused and confusing substrate of consciousness. Having

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identified this skandha and appreciated it is fundamental emptiness,

first the mind seizes of it is impression, then a long train of thought

and emotion. Having appreciated this process, we then ask ourselves

what the skandha of perception a based open. The answer is sensation

of the many form and feeling passing through our mind, one of then

gave rise to either appositive or negative sensation. It is this sensation

that led to the skandha of perception. If we can appreciate this, then

we can ask what the skandha of sensation is based open. The answer

is form either an outer or inner form.

We may choose a form and then carefully watch how our minds

process it. We will see that form leads to sensation a state of mind

deeply in mind by the skandhas follow it. Each of these skandha will

have a great influence on the consciousness that,

The Buddha said that the skandha of form is like foam, the

skandha of sensation is like a bubble, the skandha of perception is

like a wild horse, the skandha of activity is like a banana tree, and

thus the skandha of consciousness is nothing more than an illusion.

The skandha of form is like foam in a stream at any moment scores of

form content for our attention. The skandha of sensation is like a

bubble. Suddenly we react to a single bubble within the foam. The

skandha of perception is like a wild horse, we can never be sure

which way our mind will turn at this point. The skandha of activity is

like a banana tree, it is consist of many things wrapped together. And

this, the skandha of consciousness is empty, is an illusion.

3.4. The Consciousness Twelve Links

The twelve links Buddha taught all sentient being are trapped in a

cycle of birth and death that has no beginning and no end. He taught

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the twelve links to help sentient being understand this cycle and free

themselves from it.

The twelve links are the Buddha’s most basic explanation of

dependent origination applied to sentient life. In this explanation

Buddha describes the cause and conditions that give rise to continuity

within on life and from one life to the next. The Buddha taught both

that all things are caused and that all things are supported by

conditions. By understanding the causes behind our lives, we will

come closer to understanding the origin of our lives. By

understanding the condition that underlie our lives, we will come

closer to understanding how one life moment is connected to the next,

one day to the next, one year to the next, and one life to the next.

Though the twelve links explanation of the cycle of birth and death is

part of the Buddha’s basic teachings, it is not always easy to fully

understand, for it requires us to see life from several different angles

at once. Additionally, it asks that we first realize that time has no

beginning or end, that nothing stands alone, and that no sentient being

possesses an enduring self or soul.

Most explanation of the origin of life requires a first cause or

discrete beginning. The Buddha said that there is no such beginning.

He taught instead that the cycle of birth and death is beginning less

and endless. Though time may have a direction, it does not posses an

absolute nature. It is not a stage upon which life is enacted, but rather

a quality or condition that, like all other condition is dependent on

other things. Though the phenomenal universe itself may come to an

end, the cycle of birth and death will not for the condition that

underlie this cycle are more basic than the condition that underlie

phenomenal.

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Ignorance is the first of the twelve links and the source of all

suffering in this world. The most basic form of ignorance is failure to

understand the connection between cause and effect. Other basic form

of ignorance are not understanding impermanence, not understanding

the absence of an absolute self in anything, not understanding the

significance of our intention, or the fact that each thing in the universe

is dependent on many other things. All defiled cause is ignorance. The

meditation sutra on the Buddhisttva way says: Ignorance means not

understanding the way things are all form ignorance can be thought of

as hindrance or blockages that prevent our seeing the truth. Since

ignorance itself has no beginning, it sometimes also is called

beginning less ignorance.

The second of the twelve links is activity or behavior. Due to the

first link our behavior often spring from bad intention, thereby

generating karma results. The Buddha grouped human behavior into

basic categories, those of body, speech, and mind. There are two

kinds of activity, the continuous generation of karma cause and the

continuous suffering, resulting from those causes.

The third of the twelve links is individual consciousness or karma

consciousness, that state of awareness that is brought about as a result

of our past actions. This link first appears it is any distinct incarnation

at the moment the egg- cell is fertilized or very shortly thereafter.

The fourth of the twelve links is called name and form. Name

refers to the fourth skandha of sensation, perception, activity, and

individual consciousness, while from refers to the material with those

skandha. The word name is used in place of the four mental skandha

became the link in the cycle birth and death begins very soon after an

egg- cell is fertilized, at a moment when those skandhas are still

incipient.

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The fifth of the twelve links are the sensory organs: eyes, ear,

nose, tongue, body, nervous, and cerebral system that coordinate

these. These organs begin to appear during fetal development.

The sixth of the twelve links is contact. Once functioning sense

organs come into contact with their environment, this link has been

established.

The seventh link is sensation, once the mind feels sensation:

positive, negative or neutral, this link has been established.

The eighth link is desire. Once the mind has experienced a

sensation, it may either be attracted to it or repelled by it. This

attraction or revulsion the both considered to comprise the desire of

this link.

The ninth link is clinging or attachment. Following the desire of

the eighth link come habituation to our desire or attachment to them,

clinging can be understood in four basic ways: clinging to sensory

pleasure, clinging to intellectual habits, clinging to rigid or imperfect

moral rules, and clinging to a delusive sense of self.

The tenth link is existence, which means the existence of karma.

The links just before this one sensation, desire, and clinging are the

points at which karma is generated, since intention is active during

these links, this tenth link describes the karma that has just been

generated. The third of the twelve links karma consciousness arises

from the karma seeds that are planted at this point or the karma

influences generated at this point.

The eleventh link is birth or arising. Due to the seeds planted

during the tenth link, new karma conditions will arise or be born. This

link can be thought of as the start of a new life or as the start of new

conditions within life.

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The last of the twelve links is called: old and death. The Buddha

taught that all things that arise must decline and be extinguished,

everything grow old and dies. This link can be thought of as the end

of a life or as the end of condition within a life.

The cycle described by the twelve links can be compared to a

river that sweeps us downstream or to a person that keeps us confined

to a narrow and unsatisfying choice of option. Buddhist sutra

sometime said that this prison is guarded by the formidable demons of

geed, anger, ignorance, pride, and sloth. To escape from this prison,

we must overcome each of these guards.

The twelve links can also be compared to a fruit tree. One the

fruit of a tree ha fallen to the ground and it is seed has taken roots a

shoot will grow and gradually turn into a second tree. This tree in turn

will eventually bloom and produce another fruit which will fall to the

ground and give rise to a third. Though each tree a different from the

others, they have been produced from the same basic conditions.

Sentient being give rise to one life after another in a process that very

much resembles the process that gives rise to one fruit tree after

another.

If we can understand the suffering that is caused by being

trapped in the cycle of the twelve links and if we have faith, then our

faith will give rise to correct contemplation. In time, our

contemplation will give rise to right thought, wisdom, and these will

aid us in the deepest parts of our minds, they will help us uphold the

precepts, be without regret, joyful and glad, stable, happy, able to

meditate, and able to see the truth. Further, they will help us from the

causes of suffering, be without desire, and break the bonds of

delusion. Ultimately they will help us attain nirvāna.

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3.5. The Consciousness Eighteen Realms

The Buddha divided all sentient life into two main categories-

form and mind. The realm of form included all conditioned Dharma,

everything that we think of as the material world, the physical body,

and all sensory information that comes from the material world and

influences the mind. The realm of the mind includes the

consciousness of sight, hearing, smell, taste, torch, and the thought

processes that coordinate these. The realm of forms in sometimes

called the “subjective realm,” while the realm of mind of called the

“subjective realm.” The enlightened mind of a Buddha is one that has

so thoroughly penetrated both of this realm that the subjective and

objective have merged completely and become a transcendent whole

that is greater than the sum of it is parts.

The Buddha’s explanation of the eighteen realms describes in a

general way all sensory and mental experience within this world, the

eighteen includes the six roots, the six objects, and six

consciousnesses, for a total of eighteen. The six roots are our sense

organs: eyes, ear, nose, toughie, body, and mind. The six objects are

the things perceived by these organs, or the kinds of information

perceived by organ. The six consciousnesses are the six kinds of

awareness associated with these six “realm.” The word realm means

“kind” and thus the eighteen realms include all kinds of phenomena

that can be perceived by human beings.

The Buddha’s explanation of the eighteen realms resembles his

five skandha explanation in that both of these analyses were designed

to show sentient beings how their minds become attached to delusion

and why they said that way. Since it is composed of familiar element

that can be readily comprehended, the eighteen realms description of

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our attachment to delusion is traditionally thought to be easier to

understand than the five skandha explanation, though modern readers

familiar with psychological theory may well find the five skandha

explanation simpler since it is composed of fewer terms.

a) The Consciousness Six Roots

The six roots are the eye, ear, nose, tongue, body and root of

awareness. They are the sense organs that correspond to the six sense

of sight, hearing, smell, taste, touch, and the thought process that

coordinate these. The six roots are part of the rational laws and not

themselves capable of subjectivity. They are described as having

both: outer and inner aspects. The outer aspect is the physical organ

that we can perceive with our eyes, while the inner aspect is the

nerves and cells that allow the outer organ to perform it is function.

Both the inner and the outer aspects of the roots must be functioning

for the root to provide information to the mind.

The six roots are said to have the three capabilities of limited

autonomy, perception, and augmentation. Limited autonomy means

that to some degree each root can function on it is own without being

directed by the mind. Perception means that each root has the ability

to sense the world in some way. Augmentation means that each root

provides information that augments or adds to, the information

available to the mind and that each root allows the mind to draw

distinction among phenomenal. The mind referred to here is the sixth

root, which also has the three capabilities of limited autonomy,

perception, and augmentation, though in the mind’s case these

capabilities must be understood slightly differently from those of the

other five roots since the mind is capable of extended thought,

feeling, memory, and decision making. The six roots of mind the

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ability to distinguish and coordinate the information obtained through

the first five roots. It also has the ability to make decision based on

that information and upon it is own thoughts. When properly trained,

then the mind has the capacity to choose between delusion and

enlightenment.

b) The Consciousness Six Objects

The six objects are called the six kinds of dust mind. They

are the objects of sensory perception or the realm perceived by the

sense organs. They are called dusts because they cloud the mind and

are composed of dust like heaps of information that are evanescent

and insubstantial. The six objects are visual forms, sounds, smells,

tastes, things felt by the sense of touch, and the thought patterns that

result from or coordinate these sensations. These six objects are a

significant part of delusion since the delusive energies of greed,

anger, and ignorance nearly always find expression through them. For

this reason, they are sometimes also called the six thieves, the six

downfall or the six follies.

The realm of sight comprises all data discerned by the eyes,

including colors, shapes, sizes, lengths, widths, proportion, direction,

and so on. The realm of sound comprises all noises discerned by the

ear. These noises are said to have qualities that are soft, harsh, mild,

melodic, dissonant, frightening, pleasant, harmful, and so on. The

realm of color comprised all data discerned by the noise, pleasant,

unpleasant, mild, and strong aromas. The realm of taste comprises all

data discerned by the tongue, bitter, salty, sweet, bland, and vinegary

flavors. The realm of touch comprises all data discerned by the skin

harshness, softness, wetness, motion, heaviness, lightness,

slipperiness, stickiness, cold, heat, and male and female contact. The

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realm of thought works with all of these sensation and perception,

discriminating, categorizing, and judging them.

c) The Six of Consciousnesses

The six consciousnesses are the kinds of awareness

associated with each of the six roots. These are seeing, hearing,

smelling, tasting, touching, and thinking. Sometimes the six

consciousnesses are also called eye conscious, nose consciousness,

tongue consciousness, body consciousness, and thought

consciousness. The first five of the six consciousnesses sense the

things of the objective world, while the sixth discriminates among

those things and makes decision based upon the information it

receives. The sixth consciousness is capable of making good, bad and

neutral decisions depending upon it is tendencies and understanding.

The first five of the six consciousnesses exist wholly within the

realm of conditioned Dharma. The sixth consciousnesses, since it is

largely dependent on the first five, exist mainly within the realm of

conditioned Dharma, and yet it is capable of rising above them,

enlightenment would not be possible.

The operation of the first five of the six consciousnesses is fairly

straight- forward, as is the operation of the sixth consciousnesses

when it is solely concerned with coordinating information obtained

from the first five. When the sixth consciousness acts more or less

independently of the other consciousness, however, some further

distinctions are called for. If the sixth consciousness is engaging in

fantasies, harmful plans, nursing anger, or doing anything else that

promotes ignorance, it will generate bad Karma and keep all of the six

roots bound to the cycle of birth and death. In contrast, if the

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consciousness turns toward helping others, acquiring wisdom,

studying the Dharma or performing other wholesome activities, in

generate good karma and star freeing the six roots from bondage to

the cycle of birth and death. The sixth consciousness is the turning

point between good and bad, between helping others harming them,

between enlightenment and delusion.

3.6. Contemplation the Mind

What is the mind? The mind that perceive really is referred to as

transcendental awareness and is a positive quality of the mind. It has

the support of being a valid a valid cognition. It is in the nature of the

mind that when we habituate it with a positive it can be developed

limitlessly, the positive qualities of the body do not have this quality

of being able to expand to a limitless extent. This is due simply to the

fact that the body is composed of gross elements; attributes of such

gross from do not have the potential to expand limitlessly.15The mind is made to concentrate on it without further analysis,

the combination of analytical and concentrative meditation is an

effective to familiarize the mind with the object of meditation, and

thus helps to train the mind.

We must recognize the importance of training the mind. It arises

from the fundamental that each and every one of us innately desires

happiness and does not want misery. The basis purpose of education,

individuals struggle trough the process of education so that we can

enjoy a successful and meaningful life with education, we can

increase happiness and reduce misery. Education takes various forms

all are essentially intended to help train and sharp the mind. The mind

15 Seeing the heart of wisdom, the Path of insight meditation, Joseph Goldstein& Jack Kornfield, 3p

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has power over the body and speech; the mind sees the advantages of

such training and generates interest in it. The purpose of training the

mind is to make our lives worthwhile. Through the process of training

the mind, and we are also able detect, education helps us to find the

necessary and conducive factors that give rise to happiness.

When we look at our lives within a social context, education as a

vital role to play, how we fare in any given situation depends on the

conduct of our body, and mind. Since mind is the chief a disciplined

mind is essential. Happiness or sorrow in life depends on the power or

intelligence of the mind; and how these experiences affect our lives

also depends on the mind. Conduct of our body and mind can

determine our state of being in the future. This is turn depends on the

cast of our mind.

When we misuse our mental potential, we make mistakes and

suffer unpleasant consequence; when the mind’s potential is skillfully

harnessed, we derive positive and pleasant results. Our state of mind

and how the mind perceives different things greatly affects us because

of the control our mind. This is a clear example of training, the mind

is so important.

We can consider the importance of training the mind, we might

wonder the mind. This is partly correct because we are talking

specifically about the human mind. The human mind does not have

any existence independent of the human body. The consciousness that

has a particular relation to the human body is referred to as a human

consciousness. And the consciousness that has a particular relation

with an animal body is referred to as an animal consciousness. The

human mind or consciousness, we are talking about actually consist

of vast number minds. It is obvious that these external bases are

essential for a consciousness to arise. But the main cause of any mind

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is the preceding moment of consciousness; whole nature is clarity and

awareness. This is referred to as the immediate condition.

3.7. The Effort and Energy in Practice Meditation

The mindfulness balances the mind. There are three

enlightenment factors are arousing qualities. The first of these is the

factor of energy or effort. Learning how to make the right effort is

one the most questions for people. What does it means to make proper

effort?

First and foremost, it is simply the effort to be aware, to be

mindful. Thus effort in insight meditation is not so much directed at

changing the objects of our experience, but is the effort to see them

directly with a clear mind and an open heart. Whenever we have a

question about our effort, we can ask ourselves, Am I really look

attention?

Second energy or effort grows as we find our capacity to be full

our practice. We tend to be sting with our effort. We think, I only

have so much energy, and if I really practice meditation to

mindfulness. This energy is the power of expansion and opening

mind, it is a power of heart. If we are willing to bring a wholehearted

effort to every aspect of our practice, the very effort itself brings more

energy as we touch this great capacity within us. As one meditation

master teachers: “Cut all you bargaining”.

This does not mean that we have to strain or fight in our

meditation practice or in our lives. Effort has the characteristic of

supporting, upholding, and sustaining us it keeps us going forward

uninterruptedly, without getting diverted or wasting our time.

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Energy and effort breathe life into values that we respect or

cherish. They bring power to our actions. A factor that greatly

supports the opening of energy in practice is exercise and care of the

physical body. At certain deep stages sitting meditation can bring

energy and lightness to the body. But most practitioners find that this

is not sufficient. Through mind meditation, stretching, regular

aerobics exercise, and movement we can help make the body supple

vehicle for the powerful energy practice to open within us. As

practice developing we must nourish mindfulness by learning to care

for our bodies and live more fully in them.

There is another level of this quality, which we can master as our

practice grows. Classically, the Buddha spoke of four great effort,

these go beyond the simple observation of the experience and express

the potential we have for actually directing and purifying the mind.

There are tricky practices because when misunderstood, they can

inadvertently lead to an increase in judgment, aversion, and a gaining

state of mind, they are important for more experienced meditation to

explore and understand.

The first great effort is to enhance and foster wholesome or

skilled state that is already part of our make up. So, for example, we

may see that generous thoughts arise in our mind. We make the effort

to protect them and develop them, like helping a sapling grow into a

strong tree by taking care of it.

The second of the great efforts is the effort not to get entangled in

unwholesome or unskillful states that have already arisen within us.

So we standing from our own experience the suffering of that mind

state, we disentangled ourselves, we let it go. This doesn’t involve a

condemning attitude toward the mind state or toward itself the energy

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is not a punitive or harsh one. Based on a clear understanding, we can

simply move our minds in a direction of more happiness and peace.

The third great effort is to encourage skillful and beautiful sate

not yet arisen within us, to tap our enormous power and actively

choose to develop qualities such as love and forgiveness and

awareness.

The fourth great effort is the effort to avoid unskillful state not

yet arisen. If we know that certain situations produce unwholesome

state within us, we can act with determination not to pursue them. We

can manifest with our every action those things which we most care

about.

Developing a sense of the inner power of effort and energy is a

great blessing in practice. With proper effort, we can personally and

directly touch our hearts, we can discover the highest truths, and we

can bring them into action in our day- to- day lives.

3.8. Consciousness the Self and selflessness

In Buddhism asserts selflessness, it is not that self is non-

existent. If Buddhists did assert that there are no person and are non-

existent, there world not be anybody to meditate on selflessness, and

there world be no one with respect to whom one could cultivate

compassion. And to understand the selflessness, one has to

comprehend as to what we mean by self, the selfish self for a little

and allow the mind to remain natural for this is very close to the mind

that seeks the way. Self is the basis for the sixty-two private opinions;

when we are beginning to become full of our own opinions, just sit

quietly, the mind that is fettered discrimination, knowledge and

dualism of thought blinds, we live in delusion cling to all things.

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The concept of the word “self” differs, diametrically in different

references. In self-interest, it indicates the interest pertaining to the

body-mind complex wherein the physical and mental pleasures are

indicated. The body desires some sensual pleasures and the mind

aspires for sparse happiness. But in the word “self” realization, the

word “self” means something different from the body-mind complex.

The “self” here means are energy which existed before this body

came into existence and that which existed will continue residue of

the personally of the people after body-mind has been removed.

The most obvious from is selfishness, which violate the value of

most people. But if we look closely at many of the popular

approaches to grown and self-fulfillment, we often find self-centering

at their core. There are little security guidance, wisdom or power in

limited center of self. It is comes stagnant attention to the

development of the self in the greater perspective of improving one’s

ability to serve, to produce, to contribute in meaningful ways, give

context for dramatic increase in the life. In this world good and evil

go together, they are just the obverse and the reverse sides of the

same coin of life.

Buddha Gautama is powerful combination of the spiritual

profundity, moral strength of the highest order and a discreet

intellectual reserve. He is one of those rate spirits who bring to men a

realization of their own divinity and make the spiritual life seem

adventurous and attractive, so, that may go forth into the world with a

new interest and a new joy at heart.

While his great intellect and wisdom gave Gautama Buddha

comprehension of the highest truth, his warm heart led him to devote

his life to save from sorrow suffering humanity, thus confirming the

great mystic tradition that true immortals occupy themselves with

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human affairs, even though they possess divine mind. The greatness

of his personality, his prophetic zeal and burning love for suffering

humanity, made a deep impression on those with whom he lived, and

gave rise to those legends and stories which are the modes of

expression available to ordinary humanity, when it tries to express

true things, in this case the personal superiority of the Buddha to the

rest of them, and so Gautama the apostle of self-control and wisdom

and love becomes the Buddha, the perfectly enlightened, the

omniscient one, the savior of the world.

Buddha’s true greatness stands out clearer and brighter as the

ages pass and even the skeptical- minded are turning to him with a

more real appreciation, a deeper reverence, and a true worship. He is

one of those few heroes of humanity who have made epochs in the

history of our race with message for other times as well as their own.

The Buddha himself said that by the force of their wisdom

Boddhisattvas abandon all the delusions, but by the force of their

compassionate method they never abandon sentient beings. To fulfill

the wishes of other, it is very important to engage in the practice of

generosity, and generosity itself should be reinforced by the pure

observance of ethics, abstaining from inflicting harm upon others.

Ethical practice itself should be completed by the practice, because

we should have forbearance toward harm inflicted upon you by

others, in order to engage in such practices, we must have strong

effect. Without concentration, our practice will not be powerful. And

without wisdom realizing the nature of phenomenal, we will not be

able to guide others rightly on the path leading to the achievement of

enlightenment.

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16Enlightenment is traditional in Buddhism for one who has

become awakened. As Buddhism developed into a religious tradition,

the term took on meanings that were distinct to each Buddhist culture

and tradition. In the early Buddhism, the term was a gloss for the

Sanskrit word, and referred to the individual, either Buddha or

Arhant. Who had eliminated their impurities, cultivated the Eightfold

path, and attained Nirvāna. Mahāyāna meaning of the term came to

be extended so as to include an experiential realization of emptiness

(sunyata). Since Mahāyāna predicates a path in which there can be no

ultimate realization of complete perfect enlightenment until all

sentient beings are free, the general sense of the term enlightenment is

dramatically altered. Nowhere is this change more explicitly

encountered than in the class of literature known as prajñā, focusing

on the “perfection of wisdom”. Since the basis intellectual content of

Buddhism development as Chinese and Japanese reflects it is

predominantly Mahāyāna orientation, enlightenment as a technical

term is captured it is rendering as in Chinese.

In the Buddha Dharma concern for other beings which is integral

to the perception of the dependently arising nature of reality. It

represents the extension to all other forms of existence of the love one

feels for one’s own life. It is not only directed to other human, where

the Boddhisattva vows to remain in Samsara until the last blade of

grass is enlightened.

The experience of enlightenment attained an ancient biography of

Buddha, which should have included an account of his life as

Boddhisattva. The importance of such a biographical tradition is

paramount for Mahāyāna, which is in it is essence nothing but the

imitation of Buddha. It had been surmised that the Theravāda made

16 Encyclopedia of Buddhism, the middle path, vol.9, 517

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alternations in the biography by distributing it is parts and

abbreviating it is earlier sections, thus underplaying the career of the

Boddhisattva in the context of their controversy with the

Mahāsanghika, considerably elaborated and exaggerated this part.

However, the growing popularity of the deeds of the Boddhisattva

and the increasing realization of the vast difference between the

Arhant and the Buddha led the Theravāda too to elaborate the earlier

life of Buddha as Boddhisattva and this found expression in Jatakas.

In the Mahāsanghika literature that the supernatural character of

the Buddha and Boddhisattva was clearly spelled out through the

elaboration, interpolation and transformation of the biographical,

material which in some instances at least can be seen originally the

biography of the Buddha among the Sarvastivadin. In all these, the

Boddhisattva descends from the Tushita heaven and his birth is a

supramundane event.

3.9. Consciousness states of Enlightenment

The relation between Hīnnayāna and Mahāyāna Buddhism,

it is not always sufficient merely to compare their systems, which

were developed in their own defense in refutations of other systematic

school. In historical context one must deal not only with the

Hīnayāna texts but also with the later systematic of the Mahāyāna

commentaries. Attention must be given in particular to the general

Buddhism development.

We find in these effects that some of the important Buddhist

Sanskrit terms have been Sanskrit incorrectly from pāli, and the great

change of meaning in themselves.

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Mahāyāna Buddhism which will be dealt with in relation to

Hīnayāna tradition about difference practice and philosophy, each

state on this way is of intrinsic value, value is intrinsic to each act and

each transform consciousness, the entire inner and outer world,

without any exception, as no eternal it was necessary to have a

different theory of causality. Their integration and disintegration

correspond to the origination and destruction of thing. But Buddhist

philosophy did not believe in the existence of such immutable eternal

bricks. Everything is void of eternal existence.

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CHAPTER IV: DEEPENING LEVELS OF PRACTICE

MIND

The beginning of practice can be very difficult. We have already

talked about how the five hindrances: desire, aversion, restlessness,

sleepiness, and doubt, seem to assail us, sometimes one at a time and

sometimes all at once, as a multiple hindrance attack. Part of the

process of arriving is learning to work with these hindrances and use

them to strengthen and deepen our practice, to arrive in the present

takes skillful means in over coming difficulties and an initial opening

of the heart.

The level of practice is illuminated by the qualities of courage

and renunciation. To learn something really new is not a matter of

planning or thinking and analyzing. What is required is a clearing or

emptying of the mind and the heart so that we can listen in a deep and

new way. The willingness to empty ourselves and then seek our true

nature way is an expression of great and courageous love. There are

struggles we will go through, and the willingness to persevere and

explore so much new terrain, to uncover so much of what has been

hidden, can only come from an unwavering love for the truth. This

love gives us patient us practice and gives us courage.

There is also a degree of renunciation that is required. Learning a

new way, new can not just act on our old habits and get lost us usual

in our fears or desires. Instead, we must actually sit and face these

forces directly. Such an opening up can be very uncomfortable, even

overwhelming. We may feel unable or disinclined losing what we

know, however, unsatisfying, for the unknown. But when we let go of

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the familiar and go fort with honesty and determination, everything

we experience can serve to strengthen our understanding.

A major aspect of arriving is letting the body settle down. A

variety of physical pains come as we begin sitting still for extended

period. Working with them takes a period of patient practice, the

stretching our legs and stretching our ability to be present. As we get

used to our meditation posture and as we learn to work more with

physical pain by making it, too, an object of our gentle awareness, we

begin to fell more comfortable and attentive. At this point we may

experience the deeper dharma pains that come as we open to the

release of tensions that have accumulated in our bodies, our

shoulders, our jaws, our backs, our elsewhere over the course of our

entire lives. With the growth of awareness, these knots held in the

body begin to open more and more fully. Later on, at deeper stages,

there may be still stronger physical sensations, starting releases of

energy, hot fiery flashes, spontaneous movement of limbs, chills,

prickles, powerful releases in our belies, our throats, our around, our

hearts. A profound physical transformation often accompanies

intensive meditation. For some, the opening of the body can be a long

and fiery process. But for the first level what we most need to learn is

to soften the body and allow the obvious knots and tension to release

and open.

Just as the body gradually settles, so too does the breath. We do

not try to control the breath of body we simply pay attention to it as it

changes naturally. We try to learn from it rather than direct it.

Whether it is fast or slow, shallow or deep, we feel it, we watch it and

allow the changes. This requires a surrender accepting and getting

used to the whole range of breaths from very powerful movements to

it is near- disappearance. Over time gradually the breath become calm

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insight. When this happens, we can use the gentleness and subtlety of

the breath to draw down and carefully focus or refine our awareness.

As we let the body and breath settle down, the next aspect of

arriving is settling the mind. What do we see when we look at the

mind? The constant change in the traditional scriptures the untrained

and concentrated mind is referred to as a mad monkey. As we look

for ourselves, we see that it is like a circus or a zoo in there. The

parrot, the sloth, the mouse, the tiger, the bear, and the silent owl are

all represented. It is like a fly wheel of spinning thoughts, emotion,

images, stories, like, dislike, and so forth. There is ceaseless

movement, filled with plans, ideas, and memories. Seeing this

previously unconscious stream of inner dialogue is for many people

the first insight in practice. It is called seeing the water-full. Already

we begin to learn about the nature of mind. It is constant changes are

like the weather: Today it rains, tonight it may snow. The earlier the

sun was out. Sometimes it is muddy in the spring, and then the

summer comes and the winds come. In the fall the leaves go, in

winter the ice forms.

We are like that, we are part of nature. Our meditation is not

fulfilled by achieving some special state, but it is beginning to find a

genuine relations ship to this organic change of body, heart, and mind

that we are, we can then discover our spiritual practice in every

season.

So we practice and we see the water-full and we see all parts of

ourselves. For the mind to become settled in the present moment, in

the midst of so much change, it is necessary to develop a degree of

steadiness and stability that is concentration.

The type of concentration we are talking about involves a very

careful attention to what is happening. Concentration means steadying

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the mind. It is like a candle flame in a windless place. It is learning to

be wholehearted. Then we can sense in our most concentrated

moments a unity of our body, spirit, and mind. To do things in this

way is wonderful.

To be concentrated is to learn how to give ourselves fully. Of

course, in the beginning, training the mind is like training a puppy.

We put the puppy down and say: “stay”. What does it do? It gets up

and run a round “stay” It turn around again….After a while, slow

though it is, it gets the point. Through practices, gentle and gradually

we can collect ourselves and learn how to be more fully with what we

do. But remember, this is bringing of the heart and mind to what we

do build slowly, the development of concentration comes through

nurturing an inner peacefulness. As our skill grows, we learn that the

mind becomes concentrated, not through strain and struggle, but from

letting go of anxiety about the past and future, and relaxing into the

present. It is a natural process. Through our paying attention, again

and gain, a quality of calm interest begins to grow and the mind

lightly into the moment.

The enlightened Lord Buddha delivers being by means of four

basic methods. The first is by the display of marks and excellences,

any of which will cause the person who contemplates them to put

forth the resolution to seek Bodhi enlightenment. The second is by

preaching the Dharma, the hearing of which enables being to awaken

and enter the way. The third is his display of supernatural powers,

which enables those who experience them to secure all manner of

benefits of the Dharma. The fourth is the circulation of his name

throughout the ten direction, which enables those who hear it, keep it,

and concentrate their on it to eliminate their sins, generate good, and

achieve deliverance.

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4.1. The Practice Methods Meditation

When we practice methods meditation are the notion of the path

meditation came to recognize two major form of meditation;

tranquilization of the mind (samatha), which is a form of meditative

absorption involving trance, and insight meditation, whereby the

meditation gains direct understanding of the nature of things, both

form, however, demand that the meditation develop mindfulness, and

have the powers of concentration necessary to apply the mind, to

particular topic of meditation. The Theravada tradition developed a

list of no fewer than forty subjects of meditation, suitable for different

personality types and including things such as simple physical devices

intended to develop one’s powers of concentration, immaterial ethical

attitudes, hard to grasp state of mind, and grasp reminders

impermanence and no-self. Which meditation topic one used

depended on one’s character and on the recommendation of one’s

meditation master, but most people started off by focusing their

attention on their breathing.

17Monks, there is one road, one path for being to purity

themselves, to transcend sorrow and grief, to overcome suffering and

melancholy, to attain the right way, to realize nirvana, that is the

fourfold establishment of mindfulness. What are four mindful? They

are the mindfulness contemplation of the body, the mindfulness

contemplation of the feelings, and so forth, the mindfulness

contemplation of the thoughts, etc, and the mindfulness

contemplation of the element of reality.

1. How does the monk practice the mindfulness contemplation of

the body? In this way, He goes to the forests, or to the foot of a tree,

or to an empty room, and he sit down, cross-legged, keeps his back

17 Majjhima Nikaya. 1357p.

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straight, and directs his mindfulness in front of him. Mindfully, He

breathes out; breathing in a long breath; he knows. I am breathing in a

long breath; 18breathing out a long breath; he knows; I am breathing

out a long breath; breathing in a short breath; he knows; I am

breathing in a short breath; breathing out a short breath; he knows; I

am breathing out a short breath. He should be like a lathe operator

who knows that. I am making a long turn, when he is making a long

turn and that, I am making a short turn, when he is making a short

turn,…thus, O monks, a monk practices mindfully contemplating the

body per se. First, he stays focused on his own body, or on the body

of another, or on both his own body, and the body of another; second,

with regard to the body, h stays focused on the phenomena of

origination, or passing away; third, he sustain awareness. This is the

body, in so far as wisdom and recollection allow, and he remains

detached not clinging to anything in the world.

Furthermore, when a monk is walking, he knows; I am walking,

and when he standing, he knows, I am standing, and when he is

sitting, he know, I am sitting, and when he is lying down, he know, I

am lying down. Whatever posture his body may take, he knows that

he is taking it, thus, o monks, a monk practices mindfully

contemplation the body per se.

And also, a monk is fully of what he is doing, both going, and

coming, looking straight ahead and looking away, holding out his

bowl or retracting it, putting on his robes, carrying his bowl, eating,

drinking, chewing, tasting, defecating, urinating, moving, standing,

sitting, sleeping, waking, talking, being quiet, …thus, o monks, a

monk practice mindfully contemplating the body per se.

18 Majjhima Nikaya, 1355-1356,pp.

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And also, a monk considers his body per se from the soles of his

feet upward and from the top of his head downward, wrapped as it is

in skin and fills with all sorts of impurities. He reflects. In this body,

there are hair, body-hair, nail, teeth, skin, flesh, sinews, bones,

marrow, kidneys, heart, live, pleura, spleen, lungs, colon, intestines,

stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, lymph,

saliva, snot, symposia, and urine. Thus, I monks, a monk practice

mindfully contemplating the body per se

And also, a monk considers his body with regard to the elements

that compose it, he reflects. In this body, there are earth, water, fire,

and air…He should think of these elements that make up the body as

though they were pieces of carcass of a cow that a butcher had

slaughtered and displayed in a market…Thus, O monks, a monk

practices mindfully contemplating the body per se.

And also, if a monk should see corpse abandoned in a cemetery,

dead one day, two, or three, swollen, turning, blue, and beginning to

fester, he should concentrate on his own body and think. This body of

mine is just like that one, it has the same nature, and it will not escape

this fate…. And should he see a corpse abandoned in a cemetery,

being eaten by cows, hawks, vultures, dog jackals, or various kinds of

vermin, he should concentrate on his own body and think. This body

of mine is just like that one; it has the same nature, and it will not

escape this fate….And should he see a escape abandoned in a

cemetery, a skeleton still covered with some flesh and blood and held

together by tendons, or without flesh but smeared with blood and still

held together, or just bones to longer held together but scattered in

different directions, here the bones of a hand, there the bones of a

foot, here a tibia, there a femur, here a hipbone, there a backbone,

over there skull, he should concentrate on his own body and think.

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This body of mine is just like that, it has the same nature, and it will

not escape this fate. And should he see a corpse abandoned in a

cemetery, bones bleached white as shell, old bones in a heap, bones

that have completely decayed and become dust he should concentrate

on his own body and think. This body of mine is just like that, it has

the same nature, and it will not escape this fate. Thus, O monks, a

monk practice mindfully contemplating the body per se.

2. And how, o monks, does a monk practices the mindfully

contemplation of feeling? In this way, experiencing a pleasant feeling,

he knows, I am experiencing a pleasant feeling; experiencing a

unpleasant feeling; he knows, I am experiencing a unpleasant feeling;

experiencing a feeling that is neither pleasant nor unpleasant, he

knows, I am experiencing a feeling that is neither pleasant nor

unpleasant. Experiencing a pleasant physical feeling, he knows, I am

experiencing a pleasant physical feeling; experiencing a pleasant

spiritual feeling, he knows, I am experiencing a pleasant feeling

spiritual feeling, he knows, I am experiencing a pleasant spiritual

feeling, experiencing an unpleasant physical feeling, …an unpleasant

spiritual feeling, …a physical feeling that is neither pleasant nor

unpleasant,,,, a spiritual feeling that is neither pleasant nor unpleasant,

…a spiritual feeling that is neither pleasant nor unpleasant, he knows,

he is experiencing those feeling…Thus, O monks, a monk practices

mindfully contemplation feeling per se, first, he stays focused on his

own feelings, or on the feelings of another, or on both his own

feeling, and the feelings of another, second, with regard to feelings,

he stays focused on the phenomenal pf origination, or passing way, or

both origination and passing away, third, he sustains the awareness,

this is feelings, in so far as wisdom and recollection allow, and

remains detached, not clinging to anything in the world.

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3. And how, O monks, does a monk practice the mind

contemplation of thought? In this way, he knows a passionate thought

to be a passionate thought; he knows a passionless thought to be a

passionless thought; he knows a hateful- filled thought to be a hateful-

filled thought; he knows a hate -free thought to be a hate- free

thought; he knows a deluded thought to be a deluded thought; he

knows an undiluted thought to be an undiluted thought; he knows

attentive thought to be an attentive thought; he knows a lofty thought

to be a lofty thought; he knows a mediocre thought to be mediocre

thought; he knows a supreme thought to be supreme thought; he

knows a concentrated thought to be a concentrated thought; he knows

a diffused thought to be a diffused thought; he knows a thought a free

to be a thought a free; he knows a thought that still bound;…to be

such thought as they are…Thus, O monks, a monk practices

mindfully contemplating thoughts per se, he stays focused on his own

thoughts, or on the thoughts of another, or on both his own thoughts

and the thoughts of another, with regard to thoughts, he stays focused

on the phenomenal origination, or passing away, or both origination

and passing away, he sustains the awareness, this is thoughts, in so far

as wisdom and recollection allow, and remains detached, not clinging

and anything in the world

4. And how, O monks, does a monk practices the mindfully

contemplation of the elements of reality? In this way, he practices the

mindfully contemplation of the element of reality with regard to the

five hindrances. And how, does he do that? In this way, when there is

within him sensual excitement, when there is within him no sensual

excitement, he knows that sensual excitement is not occurring within

me. When there is within him same ill will, he knows that, ill will is

occurring within me; when there is within him no ill will, he knows,

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ill will is not occurring within me. And similarly he knows the

presence and the absence within himself of laziness and lethargy,

agitation, worry, and doubt…Thus, O monks, a monk practices

mindfully contemplating element of reality per se.

First, he stays focused on elements of reality within himself, or

on element reality outside of himself, or on element of reality both

inside and outside of himself

Second, with regard to element of reality, he stays focused on the

phenomenal of origination, or passing away, or both origination and

passing away.

Third, he sustains the awareness, this is an element of reality, in

so far as wisdom and recollection allow, and remains detached,

clinging to anything in the world.

A monk also practices the mindful contemplation of the element

of reality will regard to the five aggregates of attachment. And how

does he do that? In this way, he reflects. Such is physical form, such

is the origin of physical form, such is the passing away of physical

form, such is feeling, such is the origin of feeling, such is the passing

away of feeling, such is perception, such is the origin perception, such

is the passing away perception. Such are karma constituents. Such is

the origin of constituents. Such is the passing away of karma

constituent. Such is consciousness. Such is the origin of

consciousness. Such is the passing away of consciousness.

A monk also practices the mindfully contemplation of the

element of reality with regard to the six senses and sense-object. How

does he do this? In this way, he knows his eyes, he knows visible

forms, and he knows the attachments that develop in connection with

the two of them,…And similarly he knows his ears, and he knows

sounds,…He knows taste,…He knows his nose and he knows smells,

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…He knows his tongue and he knows taste,…He knows his body and

ho knows tactile thing,… He knows his mind and he thoughts. And he

knows the attachments that development in connection with any of

them.

A monk also practices the mindfully contemplation of the

elements of reality with regard in the seven factors of enlightenment.

How does he do this? In this way, when the first factor of

enlightenment, which is mind is within him, he knows it to present,

when it is not within him, he knows it is be absent…. And similarly,

he knows the presence and absence within himself of the other factors

of enlightenment of Dharma.

A monk also practices the contemplation of the element of reality

with regard to the Four Noble Truth. How does he do that? In this

way, he knows suffering the way it really is, and he knows the

origination suffering the way it really is, and he knows the cessation

of suffering the way it really is, and he knows the way leading to the

cessation of suffering the way it really is.19

4.2. The Practice Benefits of Meditation in

Buddhism

In addition to outlining the techniques and subject of meditation,

the Buddhist texts may contain practical advice of a more down to

earth type, in order help meditative, especially, beginner deal with

some of the hindrances that may interfere with their practice.

Extraordinary powers such as flying through the air are Buddha

said to be achievable by a meditative in the fourth trance, the highest

level of the realm of form. But samadhi meditation does not stop

19 Source: Translated from Satiptthana sutta” in the Majjhima- Nikaya. V.Trenckner (London: pali Text Society, 1888) 55-65pp

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there. Instead, meditative is encouraged to proceed beyond the realm

of form to the trances of the formless realm, in which concentration

moves from it is focus on material objects to successive one point

contemplation of the spheres if infinite space, infinite consciousness,

nothingness, and then neither perception nor non-perception. All of

this can culminate in what is known as the trance of cessation is a

state in which all mental and bodily functions are suspended. The

meditative in such a state does not have thoughts, feeling, sensory

aware of either the outside or the inside, the meditation before

entering cessation must set a time limit for their trance or

predetermine circumstances that would occasion their emergence

from it, lest they not be able to out of it. Because they are immune to

all sensory stimuli, no amount of shouting or shaking would serve to

awaken them. Typically, the time limit set for the trance of cessation

seems to be no more than seven days, although Buddhist legends do

recount the cases of monks who, rather than dying, enter into

cessation with the intention of emerging from it only at the time of the

future Buddha Maitreya.

The relationship of the trance of nirodha (dissolution) to nirvana

is not easily explained. Sometimes the two terms are very nearly

equated, in both states, the normal process of karma continuity are

interrupted. Alternatively, the trance of cessation, because it is not

permanent, is seen as meditative foretaste of nirvana in this life,

something that inspires one to go on. On the other hand, it should be

noted that the Buddha attain nirvana or pass into parinirvana from

the trance of cessation, but only after down to the level of the fourth

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trance, still in the realm of from and consciousness, This too may be

another expression of the Buddhist notion of the Middle Path20

What then is the trance of cessation? It is the shutting down, by

means of progressive cessation of the mind and all mental factors.

Why do people enter the trance? They become tired of the arising

and falling of karma constituents and enter the trance thinking. May

we dwell in bliss by becoming without thought, and here and now

experience the cessation that is nirvana.

How does entrance into the trance occur? A monk who wishes to

enter the trance of cessation finishes his meal, cleans his hands and

feet, and sits down on a specially prepared seat in a secluded places,

he crosses his legs, sits up straight, and establishes mindfulness in

front of him. He then enters the first level of trance, emerging from it,

has insight into the fact that it is constituted by elements that are

impermanent, suffering, and devoid of any self…Then he enters the

second trance level, emerging from it, has insight into the fact that it

is similarly so constituted. And so it is with the third trance level, the

fourth trance level, the trance of the sphere of infinite space, and the

trance of the sphere of infinite consciousness. He has insight into the

fact that all of them are constituted by elements that are impermanent,

suffering, and devoid of any self.

Then he enters the trance of the sphere of nothingness and

emerging from it, carries out the fourfold preparation:

(1) He revolves that no damage will come to the property of

others, that such thing as his robe and bowl the seat he is on, and the

room, he is in will not damaged or destroyed by fire, flood, wind,

thieves, rats, and the like while he is in a trance.

20 Alternative English translation, Bhikkhu Nvaramoli, the Path of Purification, Shambhala, publications, 1976, 433-35 p.p

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(2) He revolves that he will emerge from his trance should his

services be required by the Sangha for the carrying out of any formal

Sangha.

(3) He revolves that he will emerge from his trance should he be

called by the teacher for the imparting of the Dharma.

(4) He determines how long his remaining life span is, so that his

trance will not be cut off by death.

Now when, after emerge from the trance of the sphere of

nothingness, he has carried out this fourfold preparation, he enters the

trance of neither perception nor non-perception. Then after one or two

moments of thought have passed, he achieve mindlessness, he

reached the trance of cessation. Why do his thoughts not continue

after one or two moment? Because he is applying himself to

cessation, the monk, who has yoked together both tranquility, insight,

and the mounted through the eight trances is practicing progressive

cessation, he is not striving for the trance of the sphere of neither

perception nor non-perception.

If a monk enters the trance of the sphere of neither perception nor

non-perception without carrying out the fourfold preparation upon

emerging from the trance of the sphere of nothingness, he will not be

able to achieve mindlessness, and will have to return to the sphere of

nothingness.

What is the duration of the trance? It lasts for the length of time

the monk has set for it, unless it is interrupted by death, by duty to the

Sangha, or by a call from the teacher.

How does one emerge from it? Emergence from the trance of

cessation is of two types for a non-return, by the attaining of the fruit

of non-returning for an Arhant, by attaining the fruit Arhantship.

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What is difference between one who is dead and one who is in the

trance of cessat6ion? When a monk is dead or when he has passed

away? All the elements that constituted his body, speech, and mind

cease and are still, his life is ended, his bodily warmth subsides, and

he is out off from the sphere of the senses. When a monk enters the

trance of cessation are all the elements that constitute his body,

speech, and mind cease and are still, but his life is not ended, his

bodily warmth does not subside, and he is not cut off from the sphere

of the senses.

Is the trance of cessation kammically constituted or not? It

should not be thought of kammically constituted or not kammically

constituted, as worldly or superabundance. Why? Because it does not

have independent self-existence, but since one who attains it co0mes

to attain it, it can be thought of as being produced, not produced.

4.3. The Path Practice Three Endeavours

The first step in embarking on the path, whether as a layperson

or as a monk or nun is to take refuge in the Three Jewels (the Buddha,

the Dharma, and the Sangha) in Theravada countries the refuge

formula is commonly recited in Pāli by monastic and laity alike on

virtually every Buddhist occasion, and some repeat it every day as

part of their own personal religious routine, it represents, therefore,

not only a commitment, but also recommitment to the Buddhist way,

it is usually followed by a commitment to up holding the five precepts

taking by the Laypersons, ten precepts taking by the Novice-Monks;

ten precepts taking by the Novice-Nuns, two hundred and fifty taking

the for Bhikkhus, two hundred and forty eight taking by for

Bhikkhunis.

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(1) What is called precepts (Silā)? Is control of body, and mind,

those who are fully disciplined in this regard will effortlessly achieve

purity in these three things, Boddhisattvas who wish to establish in

morality all being in the boundless world systems, should attend to

morality for the well being of the world. That is what the wise call is

perfection of morality while practice precepts the development

wisdom.

(2) What is called concentration (Dhyāna)? This is the time to

cultivate wisdom, the Hīnayāna or lesser vehicles can not to enter

Nirvana which to liberation, Boddhisattvas consider the well-being of

the world, and impatiently eager to become Buddhas, they undertake

the practice of meditation with constant diligence the enlightenment

to nirvana.

(3) What is called wisdom (Prajñā)? These meditation practices

starting with giving are even more resplendent, when they are set with

a jewel is one in three jewels, for in these practice that can proceed

independently in developing their own aim, there is commonality of

purpose that wisdom instills throughout all of them and that is like the

continuity the mind give to the senses. Just as a bodily frame which

unsuited for activities devoid of vitality, has no luster, so do these

accomplishments lack luster, when they are rendered dumb by being

connected to wisdom.

4.4. The Conscious Conduct

The conscious conduct or virtue means acting harmoniously and

with care toward the life around us. For spiritual practice to develop,

it is absolutely essential that we establish a basis of moral conduct in

our lives, if we are engaged in actions that cause pain and conflict to

ourselves and others, it is impossible for the mind to become settled,

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collected, focused in meditation, it is impossible for the heart to open.

To a mind grounded in unselfishness and truth, concentration and

wisdom develop easily.

The Buddha outlined five areas of basic morality that lead to a

conscious life. These training precepts are given to all students who

wish to follow the path of mindfulness. There are not given as

absolute commandments, rather, they are practical guidelines to help

us live in a more harmonious way and develop peace and power of

mind. As we work with them, we discover that they are universal

precepts that apply to any culture in any time. They are a part of basic

mindfulness practice and can be culture in our spiritual life.

The spirit of this precept asks us to look at the motivation behind

our actions. To pay attention in this allows us to discover how

sexuality can be connected to the heart and how it can be expression

of love, caring, and genuine intimacy. We have almost all been fools

at sometime in our sexual life, and we have also use sex to try to

touch what is beautiful, to touch another person deeply. Conscious

sexuality is an essential part of living a mindfulness life.

Refrain from the heedless use of intoxicants is the fifth precept. It

means to avoid taking intoxicants to the point of making the mind

cloudy and to devote our lives instead to developing clarity and

alertness. We have just one mind, so we must take care of it. To enter

the human realm, to establish a ground for spiritual life, requires that

we bring awareness to all the actions in our world, to our use of

intoxicants, our speech, to all of our actions. Establishing a virtuous

and harmonious relationship to the world brings ease and lightness to

the heart and steadfast clarity to the mind. The foundation virtue

brings great happiness and liberation in itself and is the precondition

for wise meditation. With it we can be conscious and not waste the

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extraordinary opportunity of a human birth, the opportunity to grow

in compassion and true understanding in our life.

4.5. The concentration of Mind

We are foundation of conscious conduct, the first steps of the

mindfulness way, grows the second aspect of the path, which is called

the development of Samadhi or steadiness and concentration of mind.

As we bring the grace and harmony of virtue into our outer lives, so

we can begin to establish an inner order a sense of peace and clarity.

This is the domain of formal meditation and it begins with training

the heart and mind in concentration. It means collecting the mind or

bringing together the mind and body, focusing one’s attention on

one’s experience in the present moment. Skill in concentrating and

steadying the mind is the basic for all types of meditation and is in

truth a basic skill for any endeavor, for art or athletics programming

or self-knowledge. In meditation, the development of the power of

concentration comes through systematic training and can be done by

using a variety of subjects, such as the breath, visualization, or

particular feeling such as loving kindness. We will speak much more

fully about the art of concentrating the mind in later chapters, since it

is so important. Most fundamentally it is a simple process of focusing

and steadying attention on an object like the breath and bringing the

mind back to that object again and again. It requires that we let go of

thoughts about the past and future, of fantasies and attachment, and

bring the mind back to what is actually happening the actual moment

of feeling, of touching the breath as it is. Samadhi does not just come

of itself, it takes practice. When is wonderful is the discovery made

by the Buddha and all great yogis that mind can actually be trained.

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This is exactly what the Buddha did he sat, concentrated his mind,

and looked within. To become a yogi an explored of the heart and

mind we must develop this capacity as well.

4.6. The Wisdom in Buddhism

Built on the foundation of concentration is the third aspect of the

Buddha’s path of awakening clarity of vision and the development of

wisdom. In our lives there is much we do not see. We are too busy to

see or we forget learned about our capacity to see in new ways. Our

steady and careful observation of the body, heart, and mind can bring

about the growth of understanding and wisdom.

Wisdom comes from directly observing the truth of our

experience. We learn as we become able to live fully in the moment,

rather than being lost in the plans, memories, and commentaries of the

thinking mind. There is a big difference between drinking a cup of tea

while being there completely, and drinking a cup of tea while

thinking about five other things. It is only by being fully in the

moment that the fundamental questions of the heart can be answered;

it is only in the timeless moment that we can come to that intuitive,

silent knowing of the truth; it is intuitive wisdom that liberates us.

4.7. The Path True Meditation

This are several intensive meditation retreats, has focused

primarily on the deepening of the inner meditative process, the

hindrances one encounters, skillful means of mastering them, and the

understandings and wisdom that can arise while in meditative silence.

To integrate this understanding into our lives and actions is the whole

of practice. Whether we are sitting in formal meditation or living the

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Dharma in action, the practice is never a matter of learning formulas

or imitating others, it is essential that we honor the fundamental

principle of virtue and of training the mind. But we must also be

willing to leap into the unknown in each new moment, and that

requires courage and simplicity.

Theravada meditation builds on a foundation of moral virtue to

use right effort, right mindfulness and right concentration as mental

tools to cultivate the mind and thus develop wisdom. Right effort

serves to enable the meditative to develop and sustain the specific

kind of activity that meditation is for it is not a passive thing. It also

serves to undermine unskillful states of mind which intrude on the

process of meditation. To present such states arising, the meditative

practices guarding the sense- doors, being circumspect about how we

relates to sense-objects, so that they do not trigger habitual response

of desire, aversion or confusion.

Mindfulness is the process of bearing something in mind be it

remembered or present before the senses or mind with clear

awareness. It is defined as not floating away, that is an awareness

which does not drift along the surface of things, but is a thorough

observation. One can be mindful of the passing sensations involved in

the action of lifting an aim or of changing feelings as they pass

through the mind. Each way, mindfulness observes judgment, within

habitual reaction, but clearly acknowledges what is actually there in

the flow of experience, noting it is nature. It has been described as a

kind of bare attention which sees things as if for the first time. It is by

mindfulness.

For example, that one clearly remembers a dream without

confusion and without elaborating the dream further, mindfulness is

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critical to the process of meditation because without it is careful

observation, one can not see things as they really are.

People’s normal experience of concentration usually varies from

a heart paying attention. When most extraneous chatter subsides in

the mind, in the Buddhist meditation in common with many other

forms of meditation such as Hindu Yoga, aims to cultivate the power

of concentration till it can become truly one pointed, the mind

becomes free from all distraction and wavering, in a unified state of

inner stillness.

In order for meditation to develop appropriately, the tools must be

used in the right way. If we attempted to develop strong concentration

on an object, but without proper vigour or effect, we would become

sleepy. If we vigourly developed concentration without also using

mindfulness of the object, we could become obsessed or fixated on

the object, this being concentration, then, if developed on the basis of

right effect in unison with right mindfulness, is right concentration.

The development of concentration and mindfulness to high degrees is

in fact the basis of one of the two main types of meditation. This is

known as Samatha, or calm meditation, an object is chosen,

mindfulness applied to it, and concentration is focused on specific

aspects of the object. As concentration develops, mindfulness is

developed as an adjunct which cultivates full presence of mind.

4.8. The Attain Wisdom in Concentration

Built on the foundation of concentration is the third aspect of

the Buddha’s path of awakening clarity of vision and the development

of wisdom. In our lives there is much we do not see. We are too busy

to see or we forgot or have not learned about our capacity o see in

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new ways. Our steady and careful observation of the body, heart, and

mind can bring about the growth of understanding and wisdom.

Wisdom comes from directly observing the truth of our

experience. We learn as we become able to live fully in the moment,

rather than being lost in the dreams, plans, memories, and

commentaries of the thinking mind. There is a big difference between

drinking a cup of tea while being there completely, and drinking a cup

of tea while thinking about five other things. There is big difference

between taking a walk in the wood and really being there, and taking

a walk and fundamental question the heart can be answered, it is only

the timeless moment that we can come to that intuitive, silent,

knowing of the truth. It is intuitive wisdom that liberation us.

This is essential to study acquire an education. Training the mind

is a process of familiarization. In the Buddhist context meditation,

refers to the positive transformation of the mind, that is to the

elimination of it is defective qualities and the improvement of it is

positive qualities. Through meditation we can train our minds in such

a way that negative qualities are abandoned and positive qualities are

generated and enhanced. In general we can discuss about two types of

meditation: analytical and single-point.

First, the object of meditation is put through a process of analysis

in which one repeatedly attempts to gain familiarity with the subject

matter. When the practitioner has gained a good deal of certainty

about the object of meditation, the mind is made to concentrate on it

without further analysis. The combination of analytical and

concentrate meditation is an effective technique to familiarize the

mind with the object of meditation, and thus help to train the mind

properly.

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Second, we must recognize the importance of training the mind.

It arises from the fundamental fact that each and every one of us

innately desires happiness and does not want misery. There are

natural human characteristic that do not have to be create. This desire

is not wrong. The question is, how do we achieve these objectives of

realizing happiness and relinquishing misery? The basic purpose of

education, for instance, is to gain happiness and avoid misery.

Individuals struggle through the process of education so that they can

enjoy a successful and meaningful life. With education we can

increase happiness and reduce misery. Education takes various forms

nevertheless are all of them are essentially intended to help train and

shape the mind. The mind has power over the body and speech, and

therefore any training of body and speech must begin with the mind.

Put in another way, for any physical or verbal training to take place,

there must first be a motivation. The mind sees the advantages of such

training and generates increase in it. The purpose of training the mind

is to make our lives worthwhile. Through the process of training the

mind we learn many new things, and we are also able to detect and

identify numerous defects or things that can be removed or corrected.

Now the task we face is to discover the means and methods that can

enable us to eliminate what is wrong and assemble favorable

conditions for transforming our minds. This is crucial. In our

everyday life, education helps us to find the necessary and conducive

factors that give rise to happiness. In the process, we are also able to

abandon the factors that make us miserable. Thus, through education,

we aim to make our lives happy and worthwhile.

When we look at our lives within a social context, education has a

vital role to play. How we fare in any given situation depends on the

conduct of our body, speech, and mind. Since mind is the chief, a

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disciplined mind is essential. Happiness or sorrow in life depends on

the power or intelligence of the mind. And how these experiences

affect our lives also depends on the mind. The conduct of our body,

speech, and mind, now we can also determine our state of being in the

future, this is in turn depends on the cast of our minds. When we

misuse our mental potential, we make mistake and suffer unpleasant

consequence. On the other hand, when the mind’s potential is

skillfully harnessed, we desire positive and pleasant result. Our state

of min and how the mind perceives different things greatly affects us.

Because of the control they have over their minds, some people are

little disturbed by failure or adverse circumstance. This is a clear

example of why training the mind is so important.

Having considered the importance of training the mind, we might

wonder what the mind is. If we ask them, most people respond by

rubbing their heads and then pointing to their brains. This is partly

correct, because we are talking specifically about the human mind.

The human mind does not have any existence independent of the

human body. The consciousness that has a particular relation to the

human body is referred to as a human consciousness. And the

consciousness that has a particular relation with an animal body is

referred to as an animal consciousness. The human or consciousness,

we are talking about actually consists of a vast number of minds,

some subtle and some coarse. Many of the coarser types are

connected to a sense organ like the eye, and many of them are

definitely connect to the brain. It is obvious that these external bases

or factors are essential for consciousness to arise. But the main cause

of any mind is the preceding moment of consciousness. Whole nature

is clarity and awareness. This is referred to as the immediate

condition.

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Buddhist philosophy very clearly describes the guidelines and

the methods by which it is possible to obtain an omniscient mind the

highest quality of mind representing the full consummation of it is

potential and power. In order to realize the final fruit of the

omniscient mind, we need to train in it is complete and correct cause

we must also ensues that we maintain the proper sequence of training.

This is why the text states:

Also from among these cause and condition, we should

cultivate correct and complete cause. If we put the wrong causes into

practice, even if we work hard for a long time, the desired goal can

not be achieved. It will be like milk a cow’s. Likewise, the result will

not be produced when all the causes are not put into effect. For

example, if the seed or any other cause is missing, then the result, a

sprout and so forth, will not be produced. Therefore, those who desire

a particular result should cultivate it complete and unmistaken cause

and condition.

Besides assembling complete and correct cause, it is essential to

train in the right sequence of causes for the mind to expand and

become omniscient.

For example, in order to prepare a delicious meal, the mere

collection of all the necessary ingredients is not enough. We need to

know how to assemble the different ingredients like oil, spices and so

forth, in order to achieve the desired flavour.

The Buddha establishes the correct causes and means to achieve

omniscience. He says that anyone interested in omniscience should

practice the awakening mind of bodhisattva, which is based on

compassion. The practice should be supported by the six perfections,

which special emphasis on the union of calm abiding meditation and

special insight. Therefore, the aspects of practice known as method

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and wisdom should be seen as so complementary that they are

regarded as inseparable. This also implies that compassion is the root

of the Buddha’s doctrine, and that the entire body of teachings

contained in both the greater and lesser vehicles is based on

compassion.

4.9. The Practice Compassion in Meditation

Compassion is essential in the initial stage in the intermediate

and in the final stage of spiritual development. In accordance with

this human beings teaching, the Buddha great compassion, pledge to

attain the state of omniscience for the welfare of all sentient being.

This determination is the awakening mind of Buddha, which is an

altruistic thought, derived from compassion.

Then by overcoming their self-centered out look, they engage

eagerly and continuously in the very difficult practice of

accumulating merit and insight.

By the power of generating the awakening mind of

Boddhisattvas, they undergo the Boddhisattvas training, which

includes developing the six perfections, without questioning how long

it will take to fulfill it. As a result they are gradually able to

accumulate immense merit and insight without much effect.

This is practice the compassion. We will certainly complete the

collection insight of compassion. Accomplishing the accumulation of

mindfulness insight is like omniscience itself in mind. Therefore,

since compassion is the only root of omniscience, we should become

familiar with this practice from the very beginning.

In here discuss mentions compassion is the only root or

foundation of omniscience, the compassion is an essential cause of

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omniscience, but does not negative other causes and condition. It

emphasizes the point that compassion is a necessary cause because

omniscience can not be achieved without compassion. If compassion

alone were sufficient, then the earlier statement about the need to

train in compassion, the awakening mind of Boddhisattvas and

skillful means would be contradicted.

The Buddha emphasizes the important of compassion. It is on the

basis of compassion that the awakening mind of Boddhisattva is

generated, and the individual engage in the deeds of a Boddhisattva

and so attains enlightenment. The corollary of the thesis is that

without compassion, without this altruistic attitude it is impossible to

practice the Mahāyāna deeds of bodhisattva such as the six

perfections.

The Buddha had already achieved all their own goals, but remains

in the cycle of existence for as long as there are sentient beings. This

is because they possess great compassion. They also do not enter the

immensely blissful abode of nirvāna, considering the interests of

sentient beings first, they abandon the peaceful abode of nirvāna as if

it were a burning iron house. Therefore, great compassion alone is the

unavoidable cause of the non-abiding nirvana of the Buddha.

Compassion is highly commended in many treatises, and it is

importance can not be overemphasized. Initially the awakening mind

of Boddhisattvas is generated with compassion as the root or basic.

Practice of the six perfections and so forth is essential if a

Boddhisattva is to attain the final goal. In the intermediate stage,

compassion is equally relevant. Even after enlightenment, it is

compassion that induces the Buddhas not to abide in the blissful of

complacent nirvana. It is the motivating force enabling the Buddhas

to enter non-abiding nirvana and actualize the truth body, which

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represents fulfillment of own purpose, and the form body, which

represents fulfillment of the needs of others. Thus, by the power of

compassion, the Buddhas serve the interests of sentient beings

without interruption for as long as space exists. This shows that the

awakening mind of Boddhisattvas remains crucial own after

achieving the find destination.

Generally, in the Buddhist tradition, philosophical views do not

have to be proved by scriptural authority alone. In fact, individuals

must rely primarily on logic and reasoning to again faith and

conviction in the philosophy. Objects of knowledge can be broadly

classified as obvious phenomenal, partially concealed phenomenal,

and completely conceal phenomenal. There is no need to use logic to

prove the existence of obvious phenomenal. We can experience and

understand them directly and thus ascertain their existence. Since

partially conceal phenomenal can not be ascertained through direct

experience, they need to be established by applying logic. The object

of analysis is then understood by inferential cognition based on

experience. Several lines of reasoning may be necessary to achieve

the purpose. People whole understanding is of in initial level of

development can not possible examine completely concealed

phenomenal through the science of logic. Such phenomenal can

hardly be established in relation to our experience either. This is

where we have to rely on valid scriptural authority.

The reliability or authority of scriptural teachings needs to be

established first. Likewise, the validity or credibility of the teacher

who gave such teachings must be proven. Scriptural authority must be

able to withstand a three tier analysis, that teachings concerning

obvious phenomenal are not contradicted by direct apprehension, that

teachings concerning partially obscure phenomenal are not

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contradicted by inferential cognition, and that it is teachings

concerning very obscure phenomenal are not contradicted by

inferential cognition based on faith. The validity of such scriptural

authority in turn should be tested by logical reasoning.

As it is taught that the teachings are true or valid in relation to the

main meaning or the chief goal their validity concerning other goals

can be understood by inference. Our chief goal is the state of definite

goodness, while favorable rebirth as a human being is an ordinary. So

when teachings that propound the process for realizing definite

goodness are not found to be faulty under logical examination, it is

simply not possible for them to be faulty with regard to the ordinary

goal. It is a matter of common sense that when something is true with

respect to the difficult aspects of a question, it is being true

concerning simple matter is beyond doubt.

Further, the teacher who gave these teachings was an honorable

and dependable person. We gained our realization through the power

of our practice of compassion. Because we processed the great

compassion, we are truly motivated to benefit all sentient beings. By

the force of great compassion, we gave the teachings in order to

demonstrate the course of the path that helped person to eliminate the

obstacles and transcend to the state of highest perfection. The Buddha

taught in the light of his own experience, and since he had direct

realization of ultimate reality he was extremely proficient in revealing

the truth. His service was unconditional and tireless, and he was

prepared to work in the interest of sentient beings for eons

irrespective of the nature of the task involved. Understanding and

reflecting on these points should help us gain conviction in the

validity of his teachings.

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For these reasons, it is said to be wise to cite certain textual

teachings to substantiate a practice. Such a process has a great

purpose, it dispel numerous unwarranted doubts and instill new

insight.

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CHAPTER V: CONTEMPLATION THE NATURE OF

SUFFERING IN BUDDHISM

The compassionate mind has the nature of wishing all suffering

beings to be free from suffering. Meditate on compassion for all

sentient beings, because the beings in the three realm of existence are

intensely tortured by the three types of sufferings in various forms.

The Buddha has said that heat and other types of pain constantly

torture beings in the hells for a very long time. He has also said that

hungry ghosts are scorched by hunger and thirst and experience

immense physical suffering. We can also see animals suffering in

many miserable ways they eat each other, become angry and hurt and

killed. We can see that human beings, too, experience various acute

kinds of pain. Not able to find what they want, they are resentful and

harm each other. Suffer the pain of losing the beautiful things they

want and confronting the ugly thing they do not want as well as the

pain of poverty.

After establishing the process of training by which we learn to see

suffering sentient beings as lovable and attractive. This is not one

sentient being who is not tortured by each of them. Sentient beings in

the three higher realms in the cycle of existence may enjoy temporary

contaminated happiness or some neutral feelings, but in the final

analysis, they are under the influence of pervasive misery. And as

such, they are worthy of compassion.

There are those whole minds are bound by various fetters of

disturbing emotion like craving desire. Others are in turmoil with

different types of wrong views. These are all causes of misery.

Therefore, they are always painful like being on a precipice.

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The misery of suffering refers to what we usually recognize as

suffering, physical pain, sickness, mental anxiety. We usually

recognize as happiness or impure is characterized as the misery of

change. Contaminated happiness is not perfect happiness, but rather

the mere absence of the grower kinds of suffering. Since contaminate

happiness does not last, but is brought to an end unpleasantness, it is

characterized as the misery of change. Pervasive misery refers to

sentient being’s collection of mental and physical constituents, known

as the contaminated aggregates, which result from past karma and

disturbing, and act as an agent to generate further karma and

disturbing emotions. There may be occasions when we are disturbed

by neither the misery of suffering nor the misery of change. But as

long we are not separated from contaminated mental and physical

aggregates, they will continue to provide the basis for various kinds

of misery. And when they come into contact with the appropriate

factors and conditions, suffering is bound to arise. Therefore, it is

essential to think about these three types of misery.

The next step in this process of mental training concerns, the will

to be free from such misery, it is crucial that we identify the true

nature of these suffering in order to generate a desire to be free of

them. Even animals understand the misery of suffering as unbearable

and wish to be free from it. Both Buddhists and non-Buddhists who

seek the qualities of higher realms, like those of the higher levels of

concentration and the formless world, understand the misery of

change as unpleasant, they are able to free themselves temporarily

from the misery of suffering. When they reach such higher realms,

like those below the fourth level of concentration, where there is only

the feeling of neutrality, they are temporarily free from the misery of

change. Those in the fourth meditate stage and in the formless realms

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are temporarily free from the first two types of misery. Recognizing

pervasive misery is the catalyst that stimulated individuals to seek the

state of liberation. When they apprehend it is true identify, they

generate a sense of disgust. They become aware of the disadvantages

of disturbing emotions and their instability. Understanding the flaws

of the disturbing emotion must precede understanding the flaws of the

contaminated mental and physical aggregates. Seeing the flaw or

drawbacks of the disturbing emotions provokes us to try to part from

them. When we dominate our disturbing emotion, we gain what is

known as nirvana or liberation. Proper identification of pervasive

suffering and a strong dislike for it are the determining factors in the

process of developing true renunciation or the will to gain liberation.

This concept can be interpreter in two ways, which can be

illustrated by an example.

Firstly, anything impermanent disintegrates and changes every

moment. For instance, an omniscience mind is impermanent, and it

too shares the same nature of disintegrating moment by moment.

Secondly, an impermanent phenomenal has no independent

identity and is under the influence of other factors like it is causes and

conditions. As such, pervasive suffering does not remain constant

even for a moment, but is in a stead process of disintegration and

change.

In the preceding lines, the author outlines the steps of meditation

on compassion. Compassion is with that all sentient beings free from

suffering and it is causes. In order to train the mind to be

compassionate we must maintain a practice that includes both formal

meditation sessions and awareness during the period that follows.

That is not only should a practitioner train to generate a

compassionate mind during formal meditation, but also during

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activities like walking, sleeping, sitting, working, and so forth. If we

can maintain such a program, we will be able to make good use of the

different experienced we have during the post meditation period,

which will enhance our development of a compassionate mind. On

the other hand, if we do not cultivate awareness and mindfulness

during the post meditation period and our mind wander, the process

of our meditation will be slowed. This is definitely a fault to be

corrected. We must try to retain the flavour or essence of our practice

meditation. This will greatly aid the progress of our realizations

during the session, and those realizations in turn will contribute to our

spiritual development during the post meditation period.

When we are meditating on compassion, we specifically focus on

a sentience being who is experiencing suffering, as we did during our

meditation on equanimity, our meditation on compassion will be

more effective. Initially, we can visualize the intense suffering of

being in the unfortunate realms we can also meditate on compassion

for those who are indulging in forceful negative action, which possess

the three factors of intention, the action and compassion. Although

they may not presently be experiencing great misery, they are

accumulating powerful causes, to experiences it later. We meditative

along these lines, it will greatly help us train our mind to become

compassionate toward each and every sentient being in the cycle of

existence all of them are under the sway of disturbing emotion, slaves

to the ignorance that it a misconception of true existence and self-

centeredness.

There are some of the many techniques by which we train to

develop an even minded attitude. It is important to maintain this kind

of meditation procedure and accumulate the positive potential of

merit. Eventually our ordinary compassion toward miserable beings

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can be enhanced and transformed into a more purified state. The

compassion we feel at present is usually mixed with attachment. But

the presence of this compassion also indicates that we have the basis

for true compassion. Occasionally we also generate spontaneous

compassion toward strangers in great pain, wondering what we can do

to alleviate their suffering. This is an expression of our innate

compassion. It is crucial that we recognize this fact, cherish this

compassionate thought, and then promote and enhance it. If we do not

possess this innate compassion, try to cultivate it, and make every

effort to develop it. In the course, such compassion, however,

insignificant it may seem to be at present, can expand infinitely.

The text now explains the measure of having cultivated such

compassion,

Just as a mother responds to small, beloved, and suffering child, when

you develop a spontaneous and equal sense of compassion toward all

sentient beings, you have perfected the practice of compassion. And

this is known as great compassion.21

In the depths of your heart you have great care and concern for

your beloved child whatever you are doing, whether you are walking,

sitting, talking. If you are able to cultivate such a mind toward all

infinite sentient being, thinking how it would be if they were free

from suffering, and if such a mind arises automatically, without your

need to rely on special seasons that is an indication that you have

cultivated genuine great compassion.

Whatever realization you want to cultivate, you must first know

what the object of your attention is what causes and condition you

need to cultivate to be able to generate such a realization, you need to

do some preparation. Having gained familiarity and some experience 21 Stage of meditation the Dalai Lama 2001, by Kamalashila , 20 vanzhall Bridge road, London , SW-IV 25A. 65p.

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in such a process of practice, you may not need to cultivate any

additional understanding. But using analysis and investigation, you

should cultivate a strong feeling within that really moves your mind.

That is called actual experience and it is of two kinds contrived

experience and uncontrived experience. Contrived experience refers

to those feeling that arise within your mind as a result of using subtle

reasons and depending on quotations from the scriptures. When you

do not engage in analysis and investigate, you do not get such

experience. After having cultivate such a contrived experience. If you

continue the process of strengthening and developing it, a time will

come when you encounter a particular situation such that, without

having to rely in a quotation or a reason, a strong feeling

automatically arises within your mind. That is called uncontrived

experience. When you achieve such an uncontrived experience of

compassion that is an indication of having cultivated a genuine great

compassion, then the text discusses the process of meditation on

loving kindness. The measure of having cultivated loving kindness is

similar to the measure of having cultivated great compassion.

Compassion is a mind wising that sentient beings be free from

suffering, and loving kindness is a mind wishing that they meet with

happiness. Loving kindness induces compassion, and compassion

induces the special attitude. The special attitude here means that you

nor only mentally think how good it would be if sentient being were

free from suffering, but you voluntarily take responsibility for

actually engaging in the work of delivering sentient beings to the state

of liberation andhelping them remove their sufferings.

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5.1. Consciousness of Suffering

Every one of us is full anxieties because of this material

existence. Our very existence is in the atmosphere of non-existence.

Actually we are not meant to be threatened by non-existence. Our

existence is eternal. But some where or other we are put into as at. As

at refers to that which does not exist. Unless one is awakened to this

position of questioning it suffering, unless we realizes that we do not

want suffering but rather wants to make a solution to all sufferings,

then one is not to be considered a perfect human being. Humanity

begins when this sort of inquiry is awakened in one’s mind. Every

activity of the human being is to be considered a failure unless we

inquire about the nature of the absolute, therefore, those who begin to

question why they are suffering or where they came from and where

they shall go after death.

Since every living entities is an individual soul, each is changing

our body every moment manifesting sometime as a child, sometime

as a youth, and sometime as an old man. Yet the same spirit soul is

there does not undergo any change. This individual soul finally

changes the body at death and transmigrates to another body; and

since it is sure to have another body in the next birth either material or

spiritual, there is no cause for lamentation on account of death. Rather

one should of body account for varieties of enjoyment or suffering.

According to one’s work in life, as the embodied mind continually

passes, in this body from boyhood to youth to old age, the should

similarly passes into another body at death. The self-realized mind is

not bewildered any such change. The activities of the body or the

figurative of body are conducted by the particular modes of nature.

The mind, although subjecting themselves to the conditions of the

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body to beyond those condition, if we so desires owning only to

forgetfulness of our superior nature, we identifies with the material

body and therefore suffers.

A calm mind is eternal servant of parcel. Buddha comes into

contact with illusion due to the desire to lord it over illusion, and that

is the cause of his illusion sufferings. This is suffers and cause

suffering.

Body is the effect of the sense. The senses are instrument for

gratifying desire and instrument sense by material nature, the living

entity is blessed or damned with circumstance, according to it is past

desire and activity of material nature in various residential quarters

and attendant enjoyment or suffering.

Suffering caused by living entity, due to body identification, due

to forgetfulness of Karma in material existence illusion as cause of

suffering. The root cause of suffering is the ignorance that

misconceives the nature of phenomenal and apprehends oneself as

self-existent. This ignorance leads us to exaggerate the status of

phenomenal and create the categories of self and others. These bring

about experiences of desire and hatred, which in turn result in all sort

of negative actions. These in turn bring about all our undesirable

suffering.

The Four Noble Truth the Buddha’s first teaching is the truth of

suffering, the truth of the origin of suffering, the truth of the cessation

of suffering, and the truth of the path leading to cessation. The

Buddha’s decision to teach the truths in this sequence has great

significance for our practice. In order to interline the importance of

understanding that what we ordinarily regard as happiness is in fact

suffering, the Buddha taught the truth of suffering.

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When one perceives that people has fallen into an ocean of

suffering, he must develop with to be liberated from that suffering,

and for that purpose he will see first that it is necessary to eliminate

the origin of suffering. When one looks for the origin of suffering, he

will find the delusions and Karma actions. He will then be able to

perceive that the cycle of existence and it is sufferings are produced

by his own Karma actions, which in turn are propelled by the

delusions, which are rooted in the mistaken belief in the solidity or

inherent existence of the self. If we analyze how we think of the self,

we will find that we tend to think of it as existing intrinsically,

independent of the mind and body. And when we seek to locate it, it

eludes us. The Buddha taught that no such self-exists, and that our

belief in an independent self is the root cause of all suffering.

The Truth of suffering at the initial stage may not be very

obvious, but as we get closet to it, it becomes increasingly self-

evident. Something false at the initial stage might seem very vivid

and firm, but eventually, as we probe it further, it becomes more

flimsy and eventually dissolves. Delusion is separate from

consciousness; it is not part of the essential nature of mind. Human

existence is said to be the best form of existence to practice the

Dharma and try to bring and end to this cycle.

Human beings, indeed all sentient beings, human as well animal

have a right to pursue happiness and live in peace. We understanding

of the true nature of happiness are the principle reason why people

inflict suffering on others. We think either that the other’s pain may

somehow be a cause of happiness for them or that our own happiness

is more important, regardless of what pain it may cause. But this is

shortsighted, no one truly benefits from causing harm to another

sentient being. Whatever immediate advantage is gained at the

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expense of someone else is short lived. In the long run causing other

misery and infringing their rights to peace and happiness results in

anxiety, fear and suspicion within one-self. Such feelings undermine

the peace of mind and contentment, which are the marks of happiness.

True happiness comes not from a limited concern for one’s own

well-being or that of those one feels close to, but from developing

love and compassion for all sentient beings. Here love means wishing

that all sentient beings should find happiness, and compassion means

wishing that we should all be free of suffering. The development of

this attitude gives rise to a sense of openness and trust that provides

the basis for peace.

We can understand the first truth t5hat of suffering, we must

meditative on suffering. We see ourselves as the most precious thing

in the universe, and we treat ourselves as though we are more

precious when we consciousness suffering in practice meditative that

kind clinging has still not led to perfect happiness. Since beginnings

time we have gone through the cycle of existence and had an infinite

number of lives, we have gone through ups and downs, all kinds of

frustrations and confusions. We should really examine whether there

is a way to free ourselves from this unsatisfactory existence. If life

were such that it arise unsatisfactory existence, if life were such that it

arose independent of causes and condition. And that were true, we

should live by hedonistic principles. But we know that suffering is

something we really do not desire and that if it is possible to obtain

total free from it that this freedom in worth achieving.

Karma actions of body, speech and mind are what bind us to the

cycle of existence and suffering. As we know, we can accumulate

these actions even within a moment, and that moment can throw us

into a lower realm. This bondage is rooted in the untamed mind and

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caused by our ignorance, our misunderstanding of the self. This

instinctive notion of a kind of independent, isolated self prompts us to

indulge in all sorts of negative actions, which result in suffering.

Absolute is the cessation of suffering and the human perfection

lies in compassion for all living being. Buddhism unfold itself in a

sense between the empirical notions of suffering and cessation of

suffrage, the notion of compassion springs from this very fact and is

an inevitable or necessary link in what might be called the spiritual of

the Buddhist tradition . The fact of suffering and possibility of putting

an end to it needed imply compassion. Where Buddhism enters on

scene is the elements compassion.

The Buddha practiced loving kindness towards all in six realms

human beings: Heaven, men, angry and evil, hells, starving, and

animal beings, and included. That is called universal love. Buddha

attained enlightenment with his compassion for all living being.

The Buddha’s compassion and love towards all beings was so

great that he undertook all the trouble of going through the sufferings

of Samsara without the least grumbling. The universal truth of the

Dharma the Buddha expounded explains among other things, the

universality of life nature’s and Middle way for the attainment if

enlightenment of self-realization. We are the universe, the universe is

lives in the universal life, there is this solution of eternity and

everlastingness in each and every one of us follow Middle way, the

way that avoids duality that demands the attainment of stillness in the

mind, silence of the heart, emptiness, void and Sunyata.

Buddha saw the world as it is and that was his enlightenment,

according to the Buddha, and Dharma, Buddha of experience:

universal impermanent, existence as suffering, agelessness, and peace

as absence of struggle to attain or maintain anything.

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5.2. Understand Karma Liberation of the Mind

Meditation on loving kindness begins with human being and

people it has the nature of wishing that they meet with happiness.

Gradually extend the meditation to include strangers and even

enemies. Habituating yourself to compassion, you will gradually

generate a spontaneous wish to liberate all sentient being. Therefore,

having familiarized yourself with compassion as the basis, meditate

on the awakening mind of Boddhisattva.

The Buddha cultivated a mind is concerned for the welfare of other

sentience beings, then enhanced it, and finally perfected it. This is

how he actualized all the wonderful quality of a Buddha. Therefore,

we should realize that here and now we have found this precious

human life endowed with excellent qualities, and we are free to

engage to spiritual practice. In our spiritual endeavour, the most

profound practice is the practice of compassion and the altruistic wish

to achieve Buddhahood for the sake of all sentient beings. There is no

better practice than this. Therefore, we should endeavour to cultivate

a compassionate mind in our daily life.

If each of us from the depth of our heart were to cultivate a mind

wishing to benefit other people and other sentient beings, then, we

would gain a strong sense of confidence, and that would put our

minds at ease. When we have that kind of calmness within our minds,

even if the whole external environment appears to turn against us and

becomes hostile, it will not disturb our mental calm. On the other

hand, if our minds agitated and disturbed and we harbour ill-will

toward other sentient beings, even though they have no harmful

intention toward us, our own attitude will make us see everyone as

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harsh and negative toward us. This reflects our own mental attitude,

inner feelings, and experiences. For this reason we will live in

constant fear, worry, anxiety, and instability, we may6 be wealthy and

have abundant material facilities at our disposal, but as long as we are

disturbed within our minds, we will have no peace. We may be

surrounded by our relative, but because of our own internal mental

attitude, we will have no happiness. Therefore, our inner mental

attitude plays a very dominant role. If we have calm and control

within our minds, then even, if everything around us turns hostile,

nothing will disturb us.

There are many reasons for taking care of ourselves, but we

must know how to look after ourselves and pursue our interest in an

intelligent way. What we want is happiness, but if in pursuit of our

own personal happiness we ignore the welfare of other sentient beings

and only bully and deceive them, the results will be negative. If we

really want happiness, we must acknowledge that it comes about by

taking care of other people. Therefore, we should not forsake the

welfare of other sentient beings.

Even if we do not engage in spiritual or religious practice,

provided we understand that we have interdependently, we will have

a peaceful and harmonious life. We are social animals, and we can

not think about living an isolated life with no dependence on other

people or other sentient beings. This is why people normally live

together among families. There are a very few exceptional cases to

this, such as the meditating yogis who live in solitude high up in the

mountains doing spiritual practice.

Because, it is a really that we are by nature social animals,

bound to depend on each other, we need cultivate affection and

concern for other people, if we really desire peace and happiness.

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That is natural way of existence. Even though intelligent human

beings must also depend on each other, we sometimes misuse our

intelligence and try exploits each other. That goes against human

nature. For those of us who profess to believe in a particular religious

practice, it is extremely important that we try to help each other and

cultivate a feeling of affection for each other. That is the source of

happiness in our life.

The fundamental teaching of Buddha is that we should view

others as being more important than we are. Irrespective of whether

we profess a particular religious, we must be warmhearted, we must

cultivate compassion, and in that way we will be able to lead peaceful

and meaningful lives. In the case of Buddhist practitioners, and

particularly Mahayana Buddhist practitioners, how should we engage

in the practice? Even when we talk about helping others, we are not

talking only about giving them temporary benefit and help. Therefore,

it is extremely important to investigate the possibility of achieving

long lasting and ultimate happiness. We must judge whether it is

possible to eliminate suffering from their root. Irrespective of whether

we are able to practice, we should at least cultivate the mental

courage that is willing to eliminate sufferings and achieve a state of

total cessation of suffering. That is will beings strong mental

confidence and determination. Therefore, as Mahāyāna Buddhist

practitioners we should think so.

Sufferings arise from specific cause and conditions, which are

collected by individual sentient. That being so, it is extremely

important that individual sentient beings know what is to be practiced

and what is to be given up. What brings suffering and what brings

long lasting happiness. We must show sentient beings the right path,

which brings happiness and wrong path, which brings suffering.

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Therefore, when we talk about benefiting other sentient beings, it is

through showing them the path and helping them understand what is

to be given up and what is to be practiced. This is how we can help

other sentient beings.

For example, the more advanced a student is in her studies, the

more that student needs a teacher with better qualifications and

greater knowledge. Likewise, in order to show the right path to other

sentient beings, she must first have trodden that path yourself.

Buddha Shakyamuni taught these two practices, calm abiding and

special insight they are the only methods by which we can achieve all

the levels of concentration. Therefore, the text states that since calm

abiding and special insight are equally important, we should cultivate

both qualities.

Meditating on calm abiding will not enable we are to eliminate

obscurations to enlightenment and the disturbing emotion. Even if we

achieve calm abiding meditation with reference emptiness, so, we

should to explanations of the meaning of such ness and then meditate

on it, and that will help us to achieve liberation from suffering.

5.3. The Calm and special insight of the Mind

How should calm abiding meditation and special insight be

practiced together?

Initially the mindfulness should seek the prerequisites that can

assist in actualizing calm abiding meditation and special insight

quickly and easily.

It is clear that practitioners need to rely on these prerequisites

in order to gain spiritual realizations.

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The prerequisites necessary for the development of calm abiding

meditation are to live in a conductive environment, we practice

contentment not being involved in too many activities, maintaining

pure moral ethics, and fully eliminating attachment and all other kinds

of conceptual thought.

The practice of contentment means always being satisfied with

any little thing, like inferior religious robe, and so forth, not beings

involved in many activities refers to giving up ordinary activities like

business, avoiding too close association with householders and

monks, and totally abandoning the practice of medicine and astrology.

Association in this context refers to gathering and gossiping on

and on without any purpose. For those who are able to meditate with

much concentration, the practices of medicine and astrology become

impediment. Therefore, unless there are special reasons to do

otherwise, practitioners are instructed to avoid these world pursuits.

What are prerequisites of special insight? They are relying on

holy persons, seriously seeking extensive instruction, and proper

contemplation.

In this context, contemplation concerns meditation on both

conventional and ultimate realities. Now, the text explains the

characteristics of a spiritual guide.

What are meant by proper contemplation? It is properly

establishing the definitive and interpretable sutras. This is one of the

crucial concerns of Buddhist philosophy, the Buddha is said to have

given three rounds of teachings, which are known as the three

turnings of the Wheels Dharma.

The first round presented the Four Noble Truths. The exposition

of the Four Noble truths formed the framework and foundation of

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Buddhism. The four truths are truth of suffering, the truth of the

origin of suffering, truth paths, and truth cessation.

The second turning of the wheel of Dharma, the Buddha dealt

exclusively and exhaustively with the Noble Truth of cessation. There

are indications that the perfection of wisdom scripture originated from

this teaching. Since there were individuals who could not comprehend

the notion of selfness as taught during the second turning of the

wheel, and since of was possible that some people might develop

wrong views in relation to this teaching.

The third of the wheel, the discourse on selflessness we clarified

in the context of three different phenomenal, imputed phenomenal,

dependent phenomenal and thoroughly established phenomenal.

Imputed phenomenal are said to be selfless because they do not have

an intrinsic identity. Development phenomenal are said to be selfless

because they lack the identity of being self-produced, and the

thoroughly established phenomenal are said to be selfless because

they lack any ultimate identity.

However, contain sutras taught during the third turning of the

wheel, such as the Tathāgata Essence Sutras, explained the clear light

of the subjective mind in addition to the clear light of the object or the

emptiness that had been flawlessly explained during the second

turning of the wheel. The nature of mind was dealt with in greater

detail. Since the fourth Noble Truth, the truth of the path, we more

explicitly and profoundly expounded, this naturally established a link

to understanding the teaching on sutras.

The Buddha gave his teaching with the sole purpose of benefiting

those who listened to them. He employed skillful means to achieve

this goal, giving teachings on the greater vehicle and lesser vehicle in

the context of people’s greater or lesser mental scope.

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The various philosophical tenets were taught to suit varying

degrees of intelligence. Consequently, there are four Buddhists

schools of thought. Broadly speaking, some schools contend that

during the first sermon the Buddha taught only the sixteen attributes

of the Four Noble Truth. They assert that there were not teach on

emptiness, but only on the selflessness of person.

Some of the scriptures containing the Buddha’s teaching can not

be accepted liberally. This is why we need to categorize them as

definitive and interpretable teaching. The definitions of these terms

also vary according to different schools of thought.

We should place an image of the Buddhas and Boddhisattvas,

then, we should sit in the full lotus posture or half lotus posture, on a

comfortable cushion. The eyes should not be too widely opened or

too tightly closed, the focus on the tip of the nose. The body should

not be bent forward backward. Keep it straight and turn the attention

inwards. The shoulders should rest in their natural position and the

head should not learn back, forward to either side. The nose should be

in line with the navel. The teeth and lips should not in their natural

state with the tongue touching the upper place. Breathe very gently

and softly without causing any noise, without labor, and without

unevenness.

Meditative need to pay special attention to the way they breathe.

Breathing should be free of any noise or congestion. Violent

breathing is harmful. Breathe gently and deeply.

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5.4. The significance of Calm and Insight of

the Mind

Calm meditation should be achieved first. Calm is that mind

which has overcome distraction to external object, and which

spontaneously and continuously turns toward the object of meditation

with bliss and pliancy.

After properly fulfilling the preparatory practices, we should

engage in the actual meditation, which consists of calm and special

insight.

What is this calm meditation? It is that states of mind that

naturally attends to the object of meditation as a result of pacifying

distraction to external object.

Besides that, it gradually eliminates the defects of the body and

mind due to it is being free from mental dullness and excitement.

With bliss and pliancy, refers to these physical and mental qualities

that a meditative develops. In the process of meditation, mental

pliancy is developed first and is followed by physical pliancy.

Interestingly, physical bliss is generated after that, followed by mental

bliss. When the mind is conjoined with bliss it is known as calm

meditation.

That which properly examines such ness from within a state of

calm is special insight. Calm meditation is a single pointed mind;

special insight makes specific analysis of the ultimate22

After developing the ability to engage in calm meditation, the

meditative does not single pointedly place the mind on the object, but

states examining it. The object of meditation here is primarily

ultimate truth, conventional phenomenal are not excluded. The

22 The Dalai Lama stages of meditation, root translated by Kamalashila, 20 Vauxhall Bridge Road, London SW1V 25 A, p 108

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concentration that generates physical and mental bliss by the force of

analyzing the object is special insight and special insight is attained.

Calm and special insights are not differentiated according to their

objects of concentration. They can both take conventional and

ultimate truth as objects.

There is calm meditation that focuses on the ultimate truth, and

there is special insight that meditates on conventional truth, there is

calm meditation in which the mind is single pointedly placed on

emptiness. Special insight also meditate on conventional phenomenal

such as the subtle and grosser aspects of the meditative paths.

In general the difference between these two types of meditation is

that calm is a concentrative meditation and special insight an

analytical one. The perfection Vehicles, the special insight is a

concentrative meditation. This is a unique mode of understanding

within the context of which special insight operates fully as a

concentrative meditation.

In calm meditation we are focus the mind on the essential and

summary of the teaching. The Buddha’s teaching as described in the

twelve categories are extensive and cover vast topics such as those

concerning the mental and physical aggregates, elements, sources of

perception, and so forth. In the context of calm meditation, we are not

to elaborate, but are to attend to the essential nature or the point of the

teaching, whether it be emptiness or impermanence, and contemplate

it is nature. On the other hand, meditation on special insight is

analytical. The meditative elaborates on the identity, origin, and other

characteristics of the objects of meditation, such as the aggregates,

elements, sources of perception.

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When the mind has been repeatedly engaged in this way and

physical and mental pliancy have been achieved, that mind is called

calm abiding.

Through the process of meditation, the practitioner initially

actualizes mental pliancy. This is preceded by the kind of heaviness

of the brain that is in fact a sign of relinquishing the defects of the

mind. After generating mental pliancy, physical pliancy is actualized.

This is the direct opponents of the physical defects physical bliss is

generated as a result, and from this mental bliss is generated.

The Buddha teaching monks must contemplate phenomenal as the

object of inner single pointed concentration should be analyzed and

regarded as like a reflection. This reflection or image, which is the

object of single pointed concentration, should be thoroughly

discerned as an object of knowledge. It should be completely

investigated and thoroughly examined. Practice patience and take

delight in it. With proper analysis, observe and understand it. This is

what known as special insight.

5.5. The Practice Calm and Insight of the Mind

Generation of a positive motivation is crucial. The practitioner

should recreate this positive attitude throughout the process of

practice. This life as a free and fortunate human beings as a great

occasion and we should take full advantage of it. The root and

foundation for realizing the ultimate goal of enlightenment is

generation of the altruistic thought, and this in turn derives from

compassion. Other complementary practices essential in this context

are the practice of generosity and other meritorious deeds and training

in concentration, which is union of calm and special insight.

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Before generating compassion for other sentient beings, the

practitioner must think about the sufferings of cyclic existence in

general and in particular the sufferings of the different realms within

the cycle of existence. Through this process of contemplation, the

practitioner comes to appreciate the unbearable nature of the miseries

of the cycle of existence. This naturally leads we to find abandon

them. Is there an occasion when we can be completely free of

suffering? What methods need to be applied on order to relinquish

suffering? When we earnestly engage in such an inquiry and examine

the question well, we will realize what causes sufferings. The source

of suffering in the mental defilement that arises from action and

disturbing emotion, this is temporary and the mind can be completely

separated from it. The practitioner comes to realize that the Noble

Truth of cessation can be attained with the pacification or elimination

of suffering and it is causes. The corollary is that the individual

develops renunciation, wishing for freedom from suffering and it is

causes. And when we wish for other sentient beings also to gain

freedom from suffering and it is causes, we are taking a major step

toward generating compassion.

First a practitioner should train in the stages of the common path

and then gradually incorporate the stages of the greater path. This is a

sound and correct mode of actualizing a spiritual career.

After having performed the preparatory practices, we undertake

the training in the two types of awakening mind. There are two the

conventional and ultimate awakening minds. With generation of the

conventional mind, a practitioner engages in the deeds of a monk. The

meditation on the ultimate awakening mind is done by generating a

transcendental wisdom directly realizing emptiness. Such the wisdom

is a meditative stabilization that is a union of calm abiding and special

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insight. This means that while focusing single-pointedly you can

simultaneously analyze the nature of emptiness.

First the practitioner must gather the prerequisites and other

conditions conducive to meditation on calm abiding.

In actualizing a calmly abiding mind should initially concentrate

closely on the fact that the twelve sets of scriptures the sutras,

melodious praises, and so forth.

In the final analysis, the Buddha’s teachings are directly or

indirectly related to such ness. The texts that obviously deal with

impermanence, suffering, and so forth, also ultimately deal with such

ness, for although they expound gross selflessness, such as the non-

duality of subject and object, they lead directly to that subtle

emptiness that the Buddha taught directly during the Wheel of

Dharma.

On way of doing this meditation is to set the mind closely on the

mental and physical aggregates, as an object that includes all

phenomenal. Another way is to place the mind on an image of the

Buddha.

There is various object calm abiding meditation, the Buddha’s

image in used as the object, the meditative stabilization as a place

common to Buddhist and non- Buddhist. Therefore, it is advisable for

a Buddhist to take the image of a Buddha as the object of meditation.

Visualize the image of the Buddha seated on a throne of precious

jewels. It should be approximately the full length of us body away,

we should imagine that the image is both dense and radiant.

The intelligent practitioner seeks concentration by first gaining a

proper understanding of the view. When use the mind itself as the

object in their quest for calm abiding, the meditative in fact on clarity

and awareness, which as a way for the mind to focus on itself. This is

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not an easy task. Initially a practitioner needs to identify clear

awareness as an actual experience, the mind then focus on that feeling

with the help of mindfulness. This mere clear awareness is of the

nature of experience and feeling, the mind does not have the nature of

external objects such as physical form, and so forth. However, the

mind is so habituated to following the five sensory conscious that it

become almost indistinguishable from the physical form, shape,

etc…, that it experiences.

The meditation is to deliberately stop all kinds of thoughts and

perceptions. We are start by restraining the mind from following the

sensory consciousness. This should be followed by stopping the mind

that reflects on sensory experiences and feelings of joy and misery.

Focus the mind on it is present and nature state without allowing it to

become preoccupied with memories of the past or plans for the future.

Through such a process the true mind will gradually dawn on the

practitioner. When the mind is free from all kinds of thoughts and

concepts, suddenly a form of vacuity will appear. If the meditative

tries to gain familiarity with that vacuity the clarity of the

consciousness will naturally become more obvious.

5.6. Consciousness Calm and Insight of the Mind

Throughout the process of practicing calm abiding meditation,

we should be fully aware of the five defects and the eight antidotes.

The five defects are laziness, forgetting the objects of meditation,

mental dullness and excitement, not applying the antidote when

afflicted by mental dullness or excitement, and unnecessary

application of the antidotes. Let me identify the eight antidotes. They

are faith, interest, perseverance, and pliancy the mindfulness,

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conscientiousness application of the antidotes when afflicted by

dullness or excitement, and discarding unnecessary application of the

antidotes. Faith here refers to the delight or joy in the practice of

concentration that arises from appreciating it is benefits. This

naturally leads to interest in the practice and help enhance

perseverance. The fifth antidotes, mindfulness, counteract forgetting

the object of meditation. Consciousness sixth antidote is the opponent

of dullness and excitement. When the mind suffers from dullness,

effect should be made to awaken and uplift the mind. Excitement

should be countered by calming down the agitated mind. Through

prolonged practice, the meditative gains mental stability and ascends

through the stage of concentration. On the eight and ninth stage the

mind is in profound concentration, application of the antidotes is only

a distraction, and so should be avoided.

With respect to developing calm abiding meditation, the

practitioner is it liberty to choose the object of meditation to practice.

We can be appropriate and comfortable, we should concentrate the

mind on the object, not allowing it to become distracted to external

object, nor letting it fall into the pits of dullness. We should aim to

attain single pointed concentration conjoined with sharp clarity.

Dullness occurs when the mind is dominated by laziness and

lacks alertness and sharpness. Even in everyday life we may describe

our mind as “unclear” or “sluggish”. When dullness is present, the

meditative is not holding firmly onto the object, and so the meditation

is not effective.

The mind is found to be dull due to sleepiness and mental torpor

or fear that dullness is approaching. Then the mind should attend to a

supremely delightful object such as an image of the Buddha or a

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motion of light. In this process, having dispelled dullness the mind

should try to see the object very clearly23

Mental torpor and dullness in a mutual cause and effect

relationship, when a meditative is beset fogginess, the mind and body

fell heavy. The practitioner loses clarity, and the mind become

functionally ineffective and unproductive. Dullness is form of mental

depression, so, to counteract it employ techniques that can help uplift

the mind. Some of the more effective ways are to think about joyful

objects, such as the wonderful qualities of a Buddha or to think about

the rarity of the precious human life and the opportunities it provides,

we should draw inspiration from these thoughts to engage in a fruitful

meditation.

In developing calm abiding, the other main obstacle to be

overcome is mental excitement. This is occurs when the mind is in a

state of excitement, chasing the objects of desire and recalling past

experience of joy and happiness. Grosser form of mental excitement

will become the mind to lose the object of concentration completely:

In subtler form only a portion of the mind attends to the object. The

solution to this problem is to meditate on impermanence, suffering,

and so forth, which can help the mind to settle down.

If we contemplate the faults of constant mental distraction or any

order object that would discourage us mind, we will be able to reduce

mental excitement. When the mind loses the object of meditation and

become distracted by thoughts of our past experiences, particularly in

relation to object of attachment, it is called excitement.

When the mind completely loses the object of meditation and

become distracted by actual external objects, it is gross excitement. If

the mind has not lost the object of meditation, but a past of the mind 23 The Dalai lama stage of meditation, translated by Geshe Lobsantg Jordhen, p.117, Published in 2001, 20 Vaushall Bridge Road, London SWIV 25A

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dwells on an object of attachment, it is called subtle excitement.

Excitement arises when the mind is too buoyant. When the mind is

too buoyant and overly active, it is easily distracted. The antidote to

this is to dampen down the mind’s high spirits, which can be done by

with-drawing the mind. To do that meditation on objects that reduces

obsession and attachment toward external and internal objects is very

helpful. And in this context, meditation on impermanence, suffering,

and so forth is once again very useful.

The antidote to mental dullness and excitement is introspection.

The function of introspection is to observe whether or not the mind a

abiding stably on the object of meditation. The function of

mindfulness is to keep the mind on the object once this is achieved

mental introspection has to watch whether the mind remains on the

object or not, the stronger our mindfulness, the stronger our mental

introspection. It is important to be mindful of the negative aspects of

our daily life should be alert to their occurrence. Therefore, one of the

unique features and functions of mental introspection is to assess the

condition of our mind and body, to judge whether the mind remains

stably on the object.

At the same time, it is important to remember that, if we spirits

sink too low, our mind will become dull. At the onset of mental

dullness we should make effects to life our spirits. Whether we are

low spirited or high spirited at any given time depends very much on

our health, diet, the time of day, so we are the best judge of when to

reduce our mental spirits and when to heighten them.

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24In this process, distraction should be eliminated and with the

rope of mindfulness and alertness the depend-like mind should be

fastened to the tree of the object of meditation. When we find that the

mind is free of dullness and excitement and that it naturally abides on

the object, we should relax our effect and remain neutral as long as it

continues thus.

Initially, the mind barely attends to the object of meditation, but

with prolonged practice by developing the antidotes to mental

dullness and excitement, the grosser types of those impediment

decreases in strength and the subtle type became more obvious. If we

persist in the practice and improve the force of our mindfulness and

alertness, there will come a time when even the subtle types of these

impediments do not obscure our meditation. Generating a strong will

to engage in a proper meditation the free of all the obstacles can have

a very positive impact. Eventually we should be able to sit effortlessly

for a session of an hour or so.

Realization of single pointed concentration is not an easy task.

We must have the endurance to practice for a long time. By

continuous practice we can gradually eliminate the defects of the

body and mind. Defects in context refer the states of dullness and

heaviness of the body and mind make them unresponsive or

unserviceable for meditation. These defects are thoroughly eliminated

as the meditative develops the nine stages of calm abiding.

Practitioner eventually generates mental pliancy which is followed by

physical pliancy.

Calm abiding meditation is a practice common to Buddhists and

non-Buddhists. So, in terms of it is mere identify there is nothing

profound or special about it. However, when we investigate the nature 24 The Dalai Lama stage of meditation, translated by Geshe Lobasang Jordhen, p 119, Published in 2001 by Rider, 20 Vauxhaull bridge Road, London SWIV 25 A.

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of some object, whether it is conventional or ultimate, calm abiding

meditation is very important. It is objective is to develop single

pointed concentration. We are faced with the question of whether they

are effective. The main reason is our lack of concentration. So, we

should develop a mind that is able to abide single pointedly on the

object of focus. In the initial stage, even if we are unable to generate a

find calmly abiding mind, it is crucial to cultivate a good ideal of

mental stability while practicing the perfection, altruistic ideals. The

final goal of practicing calm abiding meditation is to actualize special

insight.

If we are ordinary people as long as the true mind, how can we

get to attain enlightenment? We are the same as plants and trees of

mind. Let us have some expedient method of applying the teaching of

mind.

To this it may be replied that when we speak of mindfulness, we

do not mean mindlessness as absence of the substance of mind, when

there are no things on the mind. That is called mindlessness. It is like

an empty jar being called an empty jar because it has nothing in it, not

because the substance of the jar itself is not there. So a master teacher

said: “Just have no things in your mind and no mind in things, you

will naturally be empty and spiritual, serene and sublime”.

This is the serene of mind based on this, the pragmatic meaning

of mindlessness is that there is no deluded errant mind, not that there

is no subtle function of true mind.

When we doing the inner practice the contemplation, we always

cut off thoughts and prevent thoughts from arising. The instant a

thought arises, we immediately break thought it by awaken. When

errant thoughts are broken through by awaken, following thoughts do

not arise, then we no longer need this waken knowledge. When

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confusion and awakening are both forgotten, this is called

mindlessness. Therefore a master teacher said: “Do not fear thought’s

arising, just be wary of being slow to become aware of it”. There is

also a verse that say, “You do not to seek reality, just stop

entertaining views and opinions”. This is practice the contemplation

on stopping illusion by alert observation.

When the mind is arouses, stop right away, when we encounter

objects, we are free from vagueness and detached from false

discrimination. Be like an ignoramus or a dunce, and will attain some

accord. This is practice the contemplation on stopping illusion by

putting the mind to rest.

When we practice the contemplation, we view all objects, both

internal and external as totally null and void, just keeping one mind

alone and independent. If mind sticks to objects, the mind is

confused. Then the true mind shines alone, not obstructed from the

way, we make external objects empty and silent. We extinguish our

inner mind. Since inner mind and outer objects are both silent,

ultimately where can confusion. This is practice the contemplation on

stopping delusion by making mind and objects both disappear.

When we practice the contemplation, mind abides in the normal

state of mind, objects abide in the normal state of objects, whenever

mind and objects face each other, mind does not grasp objects, and

objects do not rule the mind; neither actually reaches the other, so

confused thoughts naturally do not raise, and there is hindrance to the

way. Therefore master meditation says: These phenomenal abide in

the normal state of phenomenal; the characteristics of the world. This

is the teaching of removing neither subject nor object. This is practice

the contemplation on extinguishing delusion while leaving objects

and mind.

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When we practice the contemplation, we realize that all things as

mountains, rivers, sun, moon, and stars, etc…, the inner and outer

world are the same as the substance of the true mind. Profoundly

calm, open and clear, there is not the slightest difference. The whole

universe becomes one. This is practice the contemplation on

destroying delusion by the total substance of inside and outside.

When we practice the contemplation, we view all things, internal

and external of body and mind, and the materials world, including all

doings and activities as marvelous functions of the true mind. The

instant they arise, all thoughts in the mind are manifestations of

miraculous function. Since it is all miraculous function, the Buddha

said: the real nature of ignorance is Buddha nature, the illusory empty

body is the body of reality. This is practice the contemplation on

stopping delusion by total inner and outer function.

When we practice the contemplation, even though we subtly

merge with reality and there is uniform emptiness and silence,

nevertheless effective luminosity is concealed therein, so the

substance is identical to the function. Within effective luminosity,

there is concealed empty silence, so the function is identical to the

substance. Since difference is not allowed in tranquility, and random

thoughts are not used in alertness. This is practice the contemplation

on destroying delusion by the identity of substance and function.

When we practice the contemplation, we do not divide inside

from outside, and do not distinguish as east, west, south, north, and so

forth, we take the four quarters and eight direction and just make it

all into one big door of liberation. In this perfect roundness, substance

and function are not divided. There is not the slightest leak, the whole

being is one. This is practice the contemplation on destroying

delusion by passing through and beyond substance and function.

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We practice cessation, stay in a quiet place, sit up straight, and

direct our attention so that it does not rest on the breath, on the body,

on space, on earth, water, air, or on any perception or cognition;

getting rid of all mental images as we come to mind, also dismiss the

thought of getting rid of anything. Because all originally have no

mental images in each instant awareness. Moreover, we cannot

mindfully get rid of mind after each time we think of objects outside

of mind, if the mind races off in distraction. Then gather it back into

true mindfulness.

This true mindfulness is knowing there is only mind, at all times

be constantly mindful of expedient technique, being observant under

all condition, so the mind will attain stabilization by mental stability,

we gradually become powerful and sharp able to enter absorption in

true such ness. Profoundly subdue psychological affliction, the mind

of faith grows, rapidly developing without regression. Just get rid of

doubt, confusion, distrust, slander, evil-doing, bad habits, conceit, and

sloth for such people cannot gain access. This is attain mindfulness

mind while practice meditation in Buddhism.

5.7. Equanimity Mind of the Buddhism

The virtue in mindfulness cultivation of cause is

unquestionable. This station of the fruit of enlightenment includes

both Hīnayàna and Mahāyàna.

Seeing truth is of paramount importance in liberation. When we

really see the truth of the enlightened path, we can successes in

subsequently liberation realization. This is the sudden enlightenment

extolled by the meditation schools. It is not ordinary learning or

understanding, and it is not an academic or learned view-point.

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We devise all sorts of ways to liberation realization. These are the

methods of gradual liberation. Shakyāmuni Buddha cultivated

practice last saw a bright star and was enlightened to the truth path. It

is also the truth of wisdom and consciousness. Seeing truth means the

true pattern, and this true includes all things and all forms of the

practice of liberation realization.

When we do meditation practice revolving in the realm of the

skandha of cessation, we are attached to the aspect of doing

meditation practice become more and more arrogant. This is causes

meditation practice is cumulative, and the real feelings of these who

have a bit of meditative accomplishment are longer the same as those

of ordinary people, the attitude of arrogance naturally increases.

Meditative accomplishment is not achieved by chance, it forms

cumulatively over time. But Buddha Dharma is ultimately an

uncontrived, uncreated phenomenal, if we changes this to use the

attitude that there is attainment to seek the result in which there is no

attainment, we all naturally and up running of in the opposite

direction from enlightenment path.25

From this we can understand meditation practice and

apperception of the liberation path the perception of the truth is still

revolve within the skandha of cessation. This is especially true of

those who practice with contrived meditation, and energy channels,

and experiential realm. Because their perception of truth is not

sufficient, and we have not yet achieved wisdom, we are all

attachment to these realms is all within states of feeling. In Buddhist

meditation are distinguished. Meditation does not have false thoughts

Although it grows naturally through vipassana practice, the

quality of equanimity can also be cultivated in meditation in the same 25 To realize enlightenment by Nan Huai- Chin, p.89, first published in 1994 by Samuel weiser. IncP.O. Box 612

166

systematic way that is used for loving-kindness and compassion.

Equanimity is usually paired with and used to balance the spirit of

compassion. Even though we may cultivate a boundless compassion

for others, and strive to alleviate suffering in the world, still there will

be many situations, we are unable to affect, the wisdom to know the

difference, the wisdom to know that all beings are heir to their own

karma, that they act and receive the fruit of their actions, brings an

understanding mind together with a compassion heart.

To cultivate equanimity as quality, sit in a comfortable posture

with the eyes closed. Bring the attention to the breath until the body

and mind are somewhat calm. Equanimity is the power of mind to

experience the changes in the realm of form, the realm of felling, and

the realm of mind. Equanimity is developed as we learn to keep our

heart open through the changing circumstances of our life and our

practice. We can find that a profound equanimity arises as we release

our identification with this body and mind process. As our practice

shows us how temporary and ungraspable is every aspect of life, we

begin to fell a deep letting goof our attachment to various aspects of

our self. To experience this truth in practice brings profound

equanimity and liberation.

Equanimity is a quality of mind and heart that, when developed

allows one to meet every kind of experience with both strength and a

softness or fluidity that does not get caught by circumstances. To

discover it is power within is one of the great joys of practice.

The Buddha describes the even factors of enlightenment as the

fruit of practice and as the states of mind from which enlightenment

arises. We can begin to experience these qualities in our heart and

mind, we can sense their and discourse and mind become equanimity,

we can begin to see how those qualities are our natural state,

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underlying the passions and confusions of the mind. To embody the

factors of enlightenment is to awaken to our mindfulness inner

potential. Our way of practice is to liberation of our life. We need a

long- enduring mind. Through the development conditional patterns

of the mind and come to know the deepest truth for ourselves. We can

live our lives in harmony with a greatness of heart and a clear mind,

and come to know peace.

5.8. Developed Equanimity Attains Mindfulness

The purpose of this meditation is to free our mind from

unbalanced attitudes, which are the main obstacle to developing the

essential Mahāyāna realizations of unbiased compassion, and love.

Our feelings towards others are normally. Having repeatedly

contemplated these points, we practice the strong determination. We

must stop these unbalanced minds, and develop and maintain

equanimity, an equally our attitude towards all living beings with this

determination. This feeling of equanimity is the object of our

meditation. We hold this without forgetting our mind should remain

on this feeling of equanimity single-pointedly for as long as possible.

If we lost the object of our meditation, we renew it by immediately

remembering our determination or by repeating the contemplation.

At the end of the meditation session, we dedicate the virtues

accumulated from this meditation practice towards our realization of

equanimity and the attainment of enlightenment for the happiness of

all living beings.

During the meditation break, we maintain this feeling of

equanimity day and night keeping in our heart a warm feeling towards

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people, there will be no basis for the problems of attachment to arise,

and our mind will remain at peace all the time.

These sentient beings are very troubled in the cycle of existence

due to their no understanding and profound knowledge. Then

generate great compassion and the awakening mind. If the mind

discouraged then similarly take rest. This is the path of engaging in a

union of calm meditation and special insight. It focuses on the image

conceptually. We can engage in the practice of both single-pointed

meditation and analytical meditation. While practicing the meditation

it is wise not to be overenthusiastic. We should take care of mental

health. The mediation session should not be too long. Before sitting

down to meditate, we can also think about compassion for all beings

confused in the cycle of existence. With such wholesome thoughts,

motivate ourselves to help sentient being to realize the nature of

reality. While we are meditating on transcendental wisdom or while

we are in a deep meditative, we can be cultivate along with wisdom

during the preparatory and meditative period. That is the way to

engage in wisdom and skillful means simultaneously.

If we meditative on compassion, the awakening mind of

Boddhisattva for a long time with great admiration, the midstream

will gradually become thoroughly purified and ripened, we will

accomplish our meditation on the perfect reality, we will thus achieve

an extremely clear knowledge of the sphere of phenomenal free from

conceptual elaborations, the transcendental wisdom free of the

impeding nets of conceptual thought. This wisdom of ultimate of

Boddhisattva is stainless like an unwavering butter lamp undisturbed

by the wind. Thus, such a mind in the entity of ultimate Boddhisattva

is included within the path of seeing, which apprehends the selfless

nature of all phenomena. Through this achievement we enter into the

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path focusing on the reality of things. When we see someone in

misery, we feel compassion. We must realize that is very important to

cherish such an attitude and strengthen is with the help of other

skillful means. This is turn will help generate a profound feeling for it

is reality. This is analytical approach should be augment by

meditative concentration. The practice of compassion and the

knowledge of emptiness will lead the individual to realize that the

impurities of the mind can be removed and the state of omniscience

can be achieved.

The practice Buddha of the teaching, with compassion as the

foundation complemented by wisdom, an individual will strongly

wish to attain the state of Buddhahood. When the wisdom deriving

from meditation is generated, it is individual attain the path of

preparation. The meditation should be continued, with the awareness

that full coordination between the method and wisdom aspects is

crucial. Through these practices, the meditative becomes fully

absorbed in suchness. Since this realization are gained in conjunction

with the awakening mind. It is obvious we are talking about the

Mahayana the path of liberation is attained.

With sustained meditation, the practitioner eliminates the

obstructions and attains the path of meditation. Thus, the individual

generates the omniscience transcendent wisdom and transforms into a

Buddha.

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CHAPTER VI: PRACTICE MEDITATION AND THE

DEVELOPMENT WISDOM IN BUDDHISM

This is cultivates at length the mind of enlightenment and

ancillaries of the intrinsic elements of the meditative objects, it is

smooth and pleasant seat one should have eight department natures of

the body. Among those the legs should be completely crossed like the

crossed legs of the master’s meditation, or half cross legs as

convenient. The eyes are neither fully open nor fully closed, and are

fixed on the tip of the nose. The body should be kept neither bent

backward not stooped forward, but one must inwardly mindful to

keep it straight. The shoulders are kept horizontally even. The bead is

neither raised nor drooping, and not kept turned in one direction, but

one maintains the nose and navel in line. The teeth and lip are kept in

the ordination way in their natural disposition. The tongue is kept by

the upper teeth. The motion in and out of the breath should not be

withheld, precede in pants, be existed or constrained, but it is

movement that way and this way should not be felt, it should proceed

without effort and gently. The Buddha enjoined one to sit with

crossed legs on a seat, stool, and grass mat for five reasons:

a) The body is well breath in; this posture is consistent with

generating the cathartic for which reason that cathartic is speedily

produced.

b)The sited that way, one can be active even after a long period of

time means of that posture, one’s body is less likely to get weary.

c) That posture is not shared the heretics and the opponents.

d) When others see someone sitting with that posture, they are

gladdened.

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e) The Buddha and their disciples employ and authorized that

posture.

That practice states in consideration of those five reasons, one

adopts the posture of crossed legs, and states that the upright

straightness of the body is so that torpor and sleepiness will not occur.

Accordingly, one must accomplish at the outset the eight

deportment natures of the body and particularly the tranquillization of

the breath, exactly as has been set forth.

The stages of the path are expressed in broad outline as the

accomplishment of calming by way of the motivations that eliminate

the five faults, the nine means of mind fixation are incorporated in the

four mental orientations, and the eight motivations which are the

opponents for the six faults constitute the means of all Samadhi, and

those agree with all the teachings of the means of meditation in

numerous sutras, the endeavors with those means necessary attains

Samadhi or concentration.

The develop a good basis for meditation is certain reflections

may be recommended, these begin by pondering in turn, the rarity

opportunity of having attained a precious human rebirth, the

uncertainty of when this human life will end, the fact that one will

then be reborn according to one’s karma, that suffering is involved in

very realm of rebirth, that such suffering can only be transcended by

attaining nirvāna, and finally that one needs a spiritual guide to aid

one on the path to this. This method rouses motivation for

concentration level of practice. This is done by developing the

immeasurable meditation, staring with equanimity, then going on to

loving-kindness, compassion, and sympathetic, the meditative

cultivates loving-kindness by reflecting on the great kindness with

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human beings, thus arise the aspiration to lead all beings from

suffering, the great compassion to human beings life.

The Buddhist conception of reality as being of the nature of flux

radically of sufferings, the real is of the nature of being consciousness

Bliss. The Buddhist idea of reality, it has a conception of reality that

akin to the one which is that of flux. When contemplates all entities of

cyclical flow whether pleasant or unpleasant possesses a perishable

nature and are impermanent, and that if one can not impede the

distant separation of those things from oneself, with such

contemplations, one should eliminate all discursive thinking of

craving.

Reality is speedily perfected by one who disregards the desire

state of acquisition, reality is stationed in right conduct has the nature

of resignation to suffering.

6.1. The Approach to Meditation All Things Are Impermanent

All schools of Buddhism are final goal can only be achieved by

cultivating wisdom which directly sees things. While such wisdom

can be initiated by reflection on teachings from scriptures and living

spiritual teachers to mature fully it needs nourishing by mediation

development of the Eightfold Path.

There are meditative aspects to the devotional practices Buddhism

meditation is done under guidance of a mediation teacher. According

to Theravāda tradition is practice as one’s good friend. Learn

meditation is a skill akin to learn to play a musical instrument, it is

learning how to turn and play the mind, regular, patient practice is the

means to this. Progress will not occur for meditation practice is the

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right conditions are develop naturally and appropriate application of

mind and of the specific technique.

Most meditations are done with the legs cross in the half or full

lotus position, seated on a cushion if necessary, with the hands

together in the lap, and the back straight but not stiff. We can

accustom to this position, it is a stable one which can be used as a

good basis for stilling the mind. The body itself remains still with the

extremities folded in just as the attention is being centre. The general

effects of meditation are a gradual increase in calm and awareness.

Those with the Middle-way perspective understand the

conventional world by observing vertically the temporal relationship

among preceding, current conditions, and future orientation, through

which we can realize the fundamental impermanence of all social

existence.

The doctrine of Anātman (non-self) precisely indicates that there

is no way in which a thing can ever be given a definitive status within

the impermanent actuality of things. All things are materials or

mental, are they the objective world or the subjective state of human

beings is subject to continuous changed. It seems some social

phenomena may have certain states of existence in which they remain

unchanged or are in equilibrium on a temporary basis. We will find

that not only do they keep changing on a long term basis, but also that

this change occurs at every quick moment, after the current state of

conditions have ceased to function, phenomena are ever moving and

ever changing. Some scientists do have some awareness of the

changing dimension of social phenomena in terns of social change.

However, they still can not overcome the changing of the

substantiality view. All things appear from the perspective of

temporary process, to be ever changing, and never remain identical

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for the briefest moment. Impermanence negatives the permanent

entity and unidirectional development of phenomena. Only those with

the insight of emptiness and dependent, we can understand that all

forms of fixity are things delusory of life human beings.

Impermanence actually is non-reality or illusory nature of all

worldly phenomena or emptiness in this sense, which the constantly

changing nature of social reality.

6.2. The View of Reality

The motivating force behind the actual practice of the

bodhisattva path is the element of compassion, the desire to help

alleviate the sufferings others. According to the teaching of the

Buddha, human craving lies at the root of suffering, but for craving to

occur, there must be a subject who craves an object. This subject or

object dichotomy is the ordinary way in which we know. If we can

attempts to experience consciousness directly, it becomes an

objectified entity for perceiver. The Yogacāra school agrees with

Nāgārjuna that ultimate reality can not be discovered through such a

way of know, because it can not be found in any particular objectified

entity or group of world object The other root problem of the view

reality, besides craving is ignorance which exists because human

uncritically accept the objectifications of their minds as a world that is

independent of their minds. If craving exists in part because of

desirable objects and if ignorance exists because humans objectify

images in their minds, it is incumbent upon human to realize that their

minds are the source of all objectifications. It is root problem of

ignorance within consciousness, but we will also see that the solution

find it is locus in consciousness. Moreover, it is the transition that

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occurs within the consciousness of the yogācāna meditative that help

to explain the transformation from an ordinary of ignorance to

liberation.

The reality is consciousness because the objects of the world are

nothing more than products of our consciousness. This helps to

explain ignorance and why our knowledge of the external world is

characterize by ignorance. We fall to be cognizant of the origins of

apparent objectivity, we can assume to be the objective world does

not exist outside our consciousness of it.

The doctrine of consciousness means seeing an object as it reality,

but this statement is suggests that consciousness does not see any

thing as an object except the perceiving consciousness itself. This

must not be confused with consciousness seeing itself as an object by

means of a process of objectification because the only true object is

consciousness itself. When consciousness sees an automobile moving

down the street as it reality is? Consciousness does not see the

moving auto9moblie as an object, because the dichotomy between

subject and object is extinguished from the perspective of

consciousness. There is no object other than consciousness because

there is an identity of consciousness and object. In the normal state of

ignorance, the seer and object operate without question, but

consciousness is a philosophical position that negates the seer and it is

object. Once this occurs, the seer is called no-mind, and the perceived

object is referred to as nothing- grasp. The Yogācāna School thus

concludes that when consciousness sees a thing as it truly is in fact, it

is consciousness seeing itself as it really is. This is the enlightened

way to see. Therefore, the enlightened person sees all consciousness

everything. This is culmination of wisdom; this pure consciousness is

defined as pure emptiness; this represents a redefinition of emptiness.

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6.3. Ideals of Ethical in Buddhism

In Buddhism, moral virtue is the foundation of the spiritual path;

virtue generates freedom from remorse, and this leads on through

gladness and joy to meditative calm, insights, and liberation. While

this model of ethical as part of a path predominates, it is modified in

some Mahāyāna schools; meditation is sees morality as the making

manifest of one’s innate Buddha-nature.

The overcoming of dukkha both in oneself and others is

Buddhism’s central preoccupation towards which ethical action

contributes. We want to attain prosperity, amicable social

relationships or a good reputation, self-confidence or calm and joy. If

we behaves otherwise, then we will suffer in this and subsequent lives

as a natural result of unwholesome actions, it is in the nature of things

that behaving ethically reduces suffering and increases happiness for

oneself and those one interacts in with moral life is not a burdensome

duty or set of ought, but an uplifting source of happiness in which the

sacrifice of lesser pleasures facilitates the experiencing of more

enriching.

In Buddhist ethics has levels of practice suiting different levels of

commitment, rather than one set of universal obligation. Most

importantly, monks and nuns make undertakings ruling out actions

such as sexual intercourse which are acceptable for a layperson.

As a Buddhist comes to understand the extent of dukkha in our

own life, a natural development is concern about others’ suffering,

and deepening compassion. Indeed, the importance of comparing

oneself with others’ is stressed.

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This is key basis for ethical action is the reflection that it is

inappropriate to inflict on other beings. They are just like oneself in

desiring pleasure and disliking pain, it is common lot of suffering.

One implication of impermanence is that people should always be

respected as capable of change for the better. The changes involved in

the round of rebirth are also ethically relevant. Any suffering is

witness will have been undergone by oneself in some past life, and all

beings will have been good to one at some time. Such considerations

stimulate compassion, and positive regard for others, irrespective of

their present roles, character and nature, compassion is also

appropriate towards someone beings so evil as to have no apparent

good points, will in future lives undergo great suffering as a karma

result of their actions.

Buddha teaching are not-self, that no permanent self. The vision

of Buddha became the goal of attainment for these seekers and as a

teacher, Buddha instructed them into the way through which it could

be attained. An individual event of realization of a spiritual vision,

thus, got transformed into an institutionalized religion. So far as

Buddha was concerned, he had seen the truth face to face like one

who had reached the other shore of the river. The Buddha starts with

an empirical fact or a psychological fact and then goes on to work out

it is implication. Then a moral procedure is designed to eliminate the

empirical or psychological fact in question. There is suffering is a

statement of fat, it constitutes the staring point of Buddhism.

Suffering may be in the form of physical pain or an empirically

observable phenomenal; it may be in the form of anguish or a feeling

of sorrowfulness. From the recognition of suffering as an empirical or

a psychological fact, Buddha proceeds to prescribe the way through

the observance of which it could be removed, it is necessarily an

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ethical procedure. That the methodology of Buddha synthesizes two

logically different context viz. Facts and ethics, and thus amounts to a

philosophical error do not have any relevance, these highly developed

conceptual distinctions were primarily non-existent in the Buddha’s

time, especially in the context of the ancient Indian Buddhist Dharma.

There was at that time no meta-ethics, the study of the statements

about the good and the right, but only ethics, which is concerned with

the study of the good and the right. However, be remarked that this

human sundering of fact and value need not be acceptable as a

universal postulate of philosophy. The basis of Buddhist ethics is not

the empirical perception of suffering. This is education of Buddha; it

is practice ethics in the realm of ethics-spiritual practice. Buddha was

a rational thinker and a good understanding of human nature as well.

He knew it too well that moral practice is not mathematics and that

regulation of life by absolutely unbending rules would only result into

childishness of character and conduct. He also felt that regulation of

life by much too stringent rules might cause aversion to them. His

attitude is reflected in his formulation of the monastic rule purported

to guide the life of the monks and nuns in the Sangha. In the ethical

framework of Buddhism, the problem starts with ignorance owing to

which human fail to see the real nature of them own self and the

world around them. As a result, one feels attached to them, expressing

this attachment in the diver’s forms of desires which are never finally

satiated, one desire, even when satisfied gets replaced by another

desire and the process goes on subjecting man to suffering and pain.

This is the evil inherent in human existence as such. IT is to be

squarely faced and it is nature needs to be understood. The moral

procedure starts with this basic understanding and would acquire

perfection through the harnessing of action on the right way and

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exercising control on the dallying nature of mind. Suffering is an

existential reality, but it is not recognized by Buddha in human

existence on the part of Buddha should not be understood as an

advocacy of pessimism. It is wrong characterized Buddhism.26

6.4. Compassion and Perfection Liberation in Buddhism

The motivating force behind the actual practice of the

Boddhisattva path is the element of compassion, the desire to help

alleviate the suffering of others, either by guiding them to

enlightenment or by assisting in more material ways. This factor, it is

sometimes claimed is one of the things that differentiated the

Bodhisattva from the Arhant, and in some contexts, we should see, it

is led to the notion of Boddhisattvas who reject the option of

Arhantship in order to continue to work in samsara for the welfare of

all sentient beings. More immediately, the development of

compassion for others can be seen as crucial first step on the

boddhisattva path.

Thus a Boddhisattva is impelled only by the desire to help others,

with no regard for him, and he sets out upon a long and arduous path

ever everything himself to acquire merit and knowledge as we read to

scripture, when his compassion aims to bring all beings to maturity.

This compassion grows through an increasing concern for beings

who suffer, and Boddhisattva should meditate upon these beings, that

throughout the Triple world, they are ever tormented with the three-

fold suffering of their condition.

Thus the blessed one has shown us that those in hell are sunk in

unremitting and burning pain, he has shown us, and that the hungry

26 The meditation Hand book, Geshe kelasang gyatso, p, 55.

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ghost feels pain both sharp and keen their bodies withered with the

ache of unbearable hunger and thirst, and we can see how animals

suffer many pains, maiming and slaughtering each other in mutual

rage, how some are bound and beaten; their noses split for rings; their

bodies castrated, tormented on all sides, how they weary, their

reluctant bodies exhausted in bearing their hard and heavy loads. And

we can see, humans can suffer the pains of hell, for thieves have their

limbs cut off are impaled and hanged, and endure the suffering hell;

the poor and powerless suffer the hunger and thirst of hungry ghosts;

slaves suffer the bondage and beating of animals, owned by the

strong, belonging to others, tormented. For humans endure

immeasurable pains, they seek each other out to torture and betray;

they are separated from their loved ones and forced to serve those that

they despise.

We can understands that the entire world is liked by the blazing

flames of suffering, and we meditates upon compassion for all beings,

we can meditates upo9n those to whom one loves, one sees how they

must bear the many suffering, we have described, they are all the

same as oneself, the gradually one meditates upon all beings in the ten

directions; one awareness, one’s compassion for all beings equally.

Then is one’s compassion made perfect, and it is called great

compassion.

6.5. The Thoughts of Enlightenment in Buddhism

The Boddhisattva path in mahāyāna tradition has been practice

of the six perfections pāramitā, however, a bodhisattva must develop

the thought of enlightenment by means of a vow. This events marks

the start of one’s aspiration to Buddhahood, and it can be understood

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as the initial experience of embarking on the path, akin to the step

taken by the Buddha Gautama in his previous the long ago under past

Buddha Dipamkara. He became ritual and meditation in the

Mahāyāna and extended to everyone. This is significant for though

the arousing of Boddhicitta was theoretically something to be done

one at the start of the Boddhisattva path ritually it became something

to be repeated often the repetition serving to renew dedication.

Buddhism is perfection education of Buddha from the

enlightenment of the Buddha, the wisdom of Buddhism covers a wide

field including the wisdom of Buddha and his discipline of the

leading minds, the wisdom of Buddhism is a living entity, the Buddha

meaning the full enlightenment or awakened one.

But the middle meaning that of an indwelling Buddhahodd is

common ground to every Buddhist all human beings can attain the

full enlightenment achieved in history by one, and there is a way the

Buddha’s Middle way, and is the goal of the mind’s development. He

helped the common people to a way of life which would end their

suffering.

6.6. Pure Land in Mahāyāna Buddhism

Pure land or highest joy or the world of utmost joy is the world of

tranquil that Amitābha Buddha of the land of the utmost joy. While

the emphasis in pure land practice is on devotion, it is not without it is

contemplative side. The Sukkha (happiness) outlines five kinds of

mindfulness which are used to awaken absolute faith in Amitābha

Buddha. The first three are counted as forms of purifying calm. They

used respectively action of body, speech and mind; bowing to

Amitābha Buddha while reflecting on his wondrous powers; praising

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him with the invocatory formula while contemplating the meaning of

his name, and arousing a single- minded determination to be reborn in

his pure land

The fourth mindfulness is a tranquil. In a simple form, it can be

done by contemplating an image of Amitābha till it can be seen in

great detail with the eyes closed. The most elaborate method,

however, is outlined in the Amitābha- dhyāna sutra, which describes a

way of attaining dhyāna involving a series of sixteen meditations.

The first meditation is performed by the practitioner

contemplating the setting until it is image can be held clearly before

the mind’s eye. The meditation begins by developing a mental image.

The immediately goal of Pure Land believers is to be reborn in

immediately Pure land in the presence of Amitābha, they will

eventually attain full enlightenment.

The essence of Pure Land practice thus consists of invoking the

name Amitābha Buddha, contemplating the qualities of Amitābha,

and taking vows to be born in the Pure Land.

The hallmark of Pure Land Buddhism is reciting the Buddha-

name, invoking Amitābha Buddha by chanting his name. Through

reciting the Buddha-name, human focus their attention on Amitābha

Buddha. This promotes mindfulness of Buddha.

What sense is Buddha? Buddha is the name for the one reality

that underlies all forms of beings as well as an epithet for those who

witness and express this reality.

According to the Buddhist teaching, all human beings possess an

inherently enlightened true nature that is their real identity by

becoming mindful of Buddha. Human are just regaining their own

real identity. They are remembering their own Buddha-nature.

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Buddha as such is a concept that transcend any particular

embodiment, such as Shakyamuni Buddha and Buddhas all accept

Amitābha Buddha is human beings mindfulness rebirth his world.

Pure Land people focus on Buddha in the form of Amitābha, the

Buddha of infinite life and infinite light. Believes put their faith in

Amitābha Buddha and recite his name, confident in the promises he

has given to deliver all who invoke his name. All classes of human

beings, whatever their other characteristics or shortcomings are

guaranteed rebirth in the Pure Land and ultimate salvation, they

invoke Amitābha name with single-minded concentration and sincere

faith.

a) Significance Amitābha Buddha Name

Amitābha Buddha name are immeasurable-splendour and

infinite-life, the combined with visualization of Amitābha and

concentration of the concept of Buddha, the combined with the

methods of meditation. The aim is to concentrate one’s attention on

Amitābha, and let all other thoughts die away. At first and all along,

miscellaneous thoughts intrude, and the mind wanders, but with

sustained effort, one’s focus on the Buddha-name becomes

progressively more stead and clear in mindfulness.

The Buddha-name functions as a powerful antidote to those great

enemies of clear awareness that Buddhists have traditionally labeled

oblivion. According to the Pure Land teaching all sorts of evil Karma

are dissolved by reciting the Buddha-name wholeheartedly and

single-mindedly.27

What is Karma? In Buddhist terms, karma means deeds, is

actions. Through sequences of cause and effect, what we do and what

27 Pure Land & Pure mind. Chu- hung & tsung- pen, p, 5.

184

those we interact with do determines our experience and shapes our

perceptions, which in turn guides our further actions. Habitual

patterns of perception and behavior build up and acquire momentum.

This is the existential trap from which all forms of Buddhist practice

aim to extricate.

Amitābha’s Pure Land is depicted in a way designed to attract

believers. In the Pure Land there is no sickness, no old age, and no

death. The sufferings and difficulties of this world do not exist. Those

born in the Pure Land come forth there from lotus flowers, not from a

woman’s womb in pain and blood, and once born they are received

and welcome by Amitābha and his assistants they receive immortal,

transformed bodies, and are beyond the danger of falling back into

lesser incarnations. They are in the direct presence of Amitābha

Buddha and the great Boddhisattvas, who aid in their ultimate

enlightenment.

Those who go to the Pure Land live there among being of the

highest virtue. Beautiful clothing and fine food are provided to them

ready-made. There are no extremes of heat and cold. Correct states of

concentration are easy to achieve and maintain. There are no such

things as greed, ignorance, anger, strife, or laziness.

The Pure Land is described, metaphorically, as resplendent with

all manner of jewels, and precious things. There are huge trees made

of various gems, covered with fruits and flowers. Giant lotuses spread

their fragrance everywhere. There are pools, made of seven jewels,

and field with the purest water, which adjusts itself to the depth and

temperature the bathers prefer. Underfoot, gold covers the ground.

Flowers fall from the sky day and night, and the whole sky is covered

with a net made of gold and silver and pearls. The Pure Land is

perfumed with beautiful scents and filled with celestial music.

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Pure Land theorists were faced with the task of clarifying their

teaching of salvation through faith in Amitābha given the mainstream

scriptural Buddhist view of salvation as the reward for eons of

diligent effort at self-discipline and purification and refinement of

perceptions by holding out the prospect of rebirth in the Pure Land

trough Buddha-name recitation even to sinners, the Pure Land

teaching appears to depart from a strict rule of Karma reward, which

emphasizes the individual’s own efforts as the decisive factor in

spiritual attainment.

The Pure Land teachers explained this apparent anomaly by

appealing to the infinite compassion of Amitābha, who promises that

all who invoke his name will attain birth in his Pure Land. The

pioneers of the Pure Land teaching indeed took the position that for

people in the later ages, the arduous path of self-restraint and

purification proposed in the old Buddhist scriptures was no longer

feasible. For average people, the only hope of salvation would be to

rely on another power than their own, the power of Amitābha Buddha.

The Pure Land practice of reciting the Buddha-name bears a

family resemblance to the chanting his name “Nam mo Amitābha

Buddha”.28As the Pure Land master Chu-hung said: “the Buddha-name is

equivalent to upholding a mantra. After you have gained power by

reciting the Buddha-name, you will be able to face objects with

equanimity”.

According to the Pure Land teaching invoking the Buddha-name

brings into play the vows of Amitābha Buddha, whose supernatural

powers brings those who invoke him rebirth in the Pure Land. The

28 Pure Land & Pure mind. Chu-hung and Tsung-pen, p, 16

186

key element is faith in Amitābha, and the pure Land teaching is

propounded as an easy path open to everyone.

b) Comparative Meditation and Pure Land

Meditation means the enlightenment heart of Buddha-nature

within oneself.

Pure Land means one-minded right mindfulness immovable.

The Pure Land School accepted the meditation perspective as

valid in principle, but questioned how many people could get results

by using meditation methods. Pure Land teachers granted that

meditation might indeed be the “direct vehicle”, but insisted that for

most people it was too rigorous and demanding to be practicable. The

Pure Land method of Buddha-name recitation was offered as a simple

method by which average people could make progress toward

enlightenment. The pure Land teachers pointed out that many who

scorned Pure Land methods as simplistic, and who proudly claimed

allegiance to the meditation school, actually achieved nothing by

stubbornly clinging to meditation method.

The meditation school itself came to make room for Pure Land

methods. The masters of scriptural Buddhism, Pure Land, and the

Mediattion School, the synthesis of meditation and Pure Land figured

prominently in the teachings of many meditation adepts.

In the meditation understanding of Pure Land Amitābha Buddha

represents the enlightened essence of our own true identity, while the

pure Land is the purity of our inherent Buddha mind. Buddha-name is

effective as a means to cut through the deluded stream of

consciousness and focus the mind on it is true nature. Being born in

the Pure Land means reaching the state of mental purity where

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discriminating thought is unborn and immediat6e awareness is

unimpeded.29The synthesis of meditation and Pure Land methods was

epitomized by the Buddha-name meditation case taught: Mediation

cases in mediation are generally designed for use as focal points in

meditation. They were designed with multiple levels of meaning that

interact with the mind of the person meditating to shift routine

patterns of thought and open up deeper perceptions. Sustained

concentration on the meditation point provides the opportunity for

direct insight beyond the level of words.

The one mindful of Buddha is the Buddha within us. This is the

meditation rationale for pure Land practice.

c) The Influences between Meditation and Pure Land

The influences of meditation and Pure Land in Buddhism is

“one vehicle” doctrine of the Lotus sutra began to appear as did

certain esoteric aspects of Tantric Buddhism. The influences of

meditation meanwhile with it is ideal of an inner Buddha-nature

within each individual, led to the belief that the Pure land to which

Amitābha Buddha devotees aspired was not to be sought in some Asia

paradise in a distant part of the universe, but within oneself. The

enlightenment of sakyamuni Buddha in particular, meditation

appropriated the Pure Land formula, the Buddha Amitābha in

mindfulness with his vows are salvation all human beings, Amitābha

is creation solely of Mahāyāna Buddhism. Indeed, the religious lore

into which Amitābha is only one, rejoicing in the legion of cosmic

realm that has been created by the generation of their past karma.

29 Pure Land & Pure mind. Chu-hung and Tsung-pen, p, 21

188

However, with the shift from Indian Mahāyāna to the East Asian

cults of China, japan, etc, where veneration of Amitābha gave rise to a

distinct sect in Maāyāna Buddhism, Amitābha achieved recognition

as the Ultimate in wisdom, compassion and infinite love, we can

practice mindfulness Amitābha is the main object not of any system

of philosophy but of the Buddhism of Faith and Devotion is

necessarily in Mahāyāna Buddhism.

Pure Land Buddhism in China is fully developed a sectarian

structure of system Buddhist, it is institutional organization only an

intermittent points in history. They are taken from canonical sources,

which mean that they are mainly composed or promulgated by

eminent clergy and imbued with the normative views of the state-

sanctioned monastery. As such, these materials tell us a lot about Pure

Land spirituality in established religion in China, Pure Land appealed

a great deal to persons who were either alienated from the monastery

system or for whom religious pursuits outside the family compound

were not an option. Interesting work is beginning on the culture of the

inner household, with the thought that it betokens a world of religious

experience and expectations quite different from that of the people

traditions that dominated Chinese and Japanese society at large in

Pure Land Buddhism.

6.7. The Cultivated of Pure Land

The cultivated of Pure Land is practice and developed of history

to explain the development of their teaching and practices. In the

initial historical stage, they wrote, there appeared seven Buddhas

before the death of the historical figure. This theory of the seven

Buddhas is an attempt to account for the historical Buddha’s

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achievement of Nirvāna during themselves life, an accomplishment

that was increasingly viewed as extraordinary by members of the Pure

Land. This stage was connected to a vision of transcendent Buddhas

existing simultaneously in other world-realm; the cosmos populated

with countless transcendent Buddhas that dispense benefits to those

on earth from their immense stock of merit.

These multiple contemporary Buddha residing over transcendent

realms converged, according to this theory of history, to form a

specific cult focus on a single figure, the emergence of Amitābha as

the central focus of the Pure Land.

This path of Pure Land Buddhism to meditation and monastic life,

common people were offered an opportunity to become more fully

involved without rejecting social ties, livelihood, and the world. The

doctrine and practice of the pure land Buddhism were single. A

person who practiced diligently would be richly rewarded for positive

practice in a blissful. Form one perspective, Pure Land devotionals

represented a reversal of the traditional Buddhist position, in the sense

that the religion was considered from the point of view of the

enlightened individual.30The history development of Pure Land Buddhism counties as

China, Japan, Vietnam, and so forth, pure land Buddhism represented

a path of personal hope and empowerment. In contrast to a path

grounded on faith, the practice of meditation was not considered a

sufficiently immediate response. Meditation was also rejected

because it was a difficult form of practice that implied renouncing the

world and a life of solitude. The faith-based pure land movement

appealed to ordinary, novelties folk who were seeking a path of

religion that was less arduous and demanding. Moreover, people

30 The different paths of Buddhism, Carl Olson, p, 199

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wanted to be good Buddhists without renounce the world and joining

a monastic community.

The Pure land movement did not represent a deviant form of

Buddhism that was far removed from original message of the Buddha.

Even during Amitābha life-time, ordinary people reacted to the

Buddha with devotional types of behavior. Therefore, Buddhism

embodied devotional aspects from it is inception. The Pure Land

movement developed these early tendencies within the religion. It

also more fully developed the lay potential of the religion. The Pure

Land movement enables one to see that Mahāyāna Buddhism is more

than a path for those willing to follow a strictly monastic life. This

type of devotional Buddhism is for everyone.

6.8. The Practice in the Pure Land

Pure Land on established the practice and vow, which leads to

rebirth in the Pure Land is divided into four basis section, and the ten

Moments of mindful the mind on the final Objective is necessary for

fulfillment of the practice. One begins by venerating the Buddha and

repenting, trough which one purifies karma obstructions cleanses the

body and mind.31The first section may be likened to cleaning a fertile field, one

cultivates the ten moments of mindfulness, through which one

concentrates the mind, matures the practice, and establishes the

essential aim of the vow, the efficient cause for rebirth.

The second aspect is like sowing the seed. After that one strives

to focus the mind continually on the Pure Land, bring about the

31 Buddhism in practice, Donald S. Lopez, Jr. p. 371

191

germination of the lotus of rebirth through loving; protection and

constant nurture of the final.

The third aspect is like moistening the ground with enriches rain,

one applies myriad meritorious deeds to help the lotus of one’s future

rebirth put on luxuriant foliage and cause it to quickly put forth

blossom and fruit.

The fourth aspect is analogous to sprinkle the plant with rich

fertilizer.

We should realize that being able to fulfill all four of these

practices is the highest and most superior form of cultivation, even

though they build on one another like this. If one has little time on

one’s hand, one of these practices will still bring rebirth in the pure

land, for each of these four embraces both aspects of practice and vow

will function as the efficient cause for rebirth.32We are practice of the ten moment of mindfulness on a daily

basis. However, since the ten moments of mindfulness are the

essential element behind the efficient cause of rebirth in the pure land.

The Buddhas throughout the ten directions are ever-present in this

world of ours. The sound of their Dharma never ceases. Their

marvelously rare fragrance is all-pervading; the flavour of their

Dharma fills the void. Their pure radiance shines over and enfolds

everything. The eternally abiding and wondrous principle of

enlightenment fills all of space, because the six senses internally

blinded and the three activities of body, speech, and mind benighted.

We can not to see, hear, smell, feel, or know their presence. Because

of these evil influences in cyclic birth and death, the place where this

Buddha dwells is called the Pure Land of eternal quiescence and

radiance. This is tantamount to seeing only impurity when one is in

32 Buddhism in practice by Donald s. Lopez, Jr. P, 374

192

the very midst of enlightenment, or producing fetters when one is

already liberated.

This is we practice it comprehend it is profound intent and are

able to uphold it single-mindedly without becoming involved with

other practices, we are only mindful of the Pure Land, and only

remember Amitābha Buddha. We know that Amitābha’s body and the

Pure Land are not two and mindfulness of the pure Land and

remembrance of Amitābha are one.

Therefore all practice is Pure Land, and no divergent roads are

cultivated. It is called unified practice. This can be compared to the

meditation streams which all flow into the sea, and all get the same

name “the sea”. Thus all forms of mindfulness, correct effect, and

awakening to the path are all Pure Land practices.

The wholesome karma roots cultivated through them are

likewise completely purified, we retain perfect mindfulness in body

and mind, and are able to see and hear clearly Amitābha and his

saintly assembly appear directly before die, bringing in their hands

the flower pedestal with which they will greet and lead our into the

Pure Land. This is enlightenment in Pure Land.

6.9. Essence of Compassion and Ethics in Pure Land

In early Buddhist compassion and ethic was essentially

intuitional and all things as mere projections of mind. It was derived

there from that objects of the world value and moral nature depends

on the mind, mind alone can be considered the determinant of the

compassion and ethic nature of an actions was perfection individual

with mind rooted in wisdom.

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It points to the existence of three element body, speech, and

mind, in an action and further states that without mind neither body

nor speech has the power to operate, mind alone is responsible for the

goodness of an action.

In Mahāyāna Buddhist came to conceive the world itself to be

projection of mind, such negative virtues ceased to be adequate,

positive virtues became essential which were required to strengthen

mind so that it could interfere in the world in an effective people. The

ultimate goal was conceived both ways, and ultimate goal was

considered to be the attainment of mental quietude. However, was

that it resulted in the creation of a blissful world? Wisdom takes one

step further from the Mahāyāna standpoint. Once it is accepted that

mind is an active power and original power. If world is the projection

of mind, obviously it can only be an illusion. The goal is to make this

power mindful and free. 33Perfection compassion and ethic go to gather; to be enlightened

means to be compassionate. Such a being is ideal person to be

emulated, if salvation is set as the goal. This special emphasis on

compassion introduced a new orientation in the ethical framework as

it demanded from the spiritual. A feeling of complete identity with

others was evoked so that one’s individual liberation is tendered

incomplete and meaningless if all others are not liberated. It is not

that the earlier Hīnayāna ideal of Arahant was devoid of the attribute

of non-selfness, but the positive attitude of completely identifying

oneself with others and consequently, existing vigorously for others

was not so much high-lighted in it as came to be the case with the

Mahāyāna ideal of Boddhisattva. While an Arahant exerts for

Amitābha individual liberation and is content with it is achievement.

33 Development of Buddhist Ethics, G.S.P.Misra, p, 128

194

Boddhisattva is moved to place the liberation of others as the primary

goal of his spiritual exertion in preference to which his individual

liberation. It is from this stand that the Mahāyāna viewed the

Hīnayāna ideal of Arahant as selfish.

This understanding of mind led to the difference in method that

was to be observed for spiritual attainment. Mahāyāna had

emphasized the observance of Pāramitās which stand for various

positive virtues which bring about perfection in the seeker Pure Land.

Mind generally appears to be containing within it the duality of

knowledge and action. The ultimate ethics-spiritual goal is to go

beyond both good and evil.

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CHAPTER VII: ACKNOWLEDGE MEDITATION IN

BUDDHISM

We develop meditation practice to the point of deep and

genuine realization. Then our faith is no longer dependent on any

external object or situation for reinforcement. We experience the

power unshakable faith and deepest levels of intuitive wisdom. This

deep level of faith and trust is symbolized by a magical gem, creating

a mental environment of inspiration, confidence, and purity.

We develop deepening faith by learning to stay open and

connected in each moment, we practice becomes a process of

struggling and striving with past and future. We may cling to pleasant

experiences of rapture or insight. One sitting period feels wonderful

with the mind concentrated and clear. We might spend a great deal of

time in our practice resisting our present experience in order to regain

something that has passed. This struggle diminishes the healing,

deepening power of faith.

7.1. Mindfulness Mediation in Buddhism

When we are directed toward the development of mindfulness,

the spiritual faculties is sense and meaning of this mind state the

understanding of mindfulness as “fullness of mind”. In this fullness of

attention, it is includes aspect of experience, which is discourse the

Buddha gave on the four foundation of mindfulness, four field of

mindfulness are described. The first is mindfulness of the body,

which includes awareness of posture, whether standing, walking,

sitting, and lying down, as well as movement of the body such as the

turning, stretching, and bending. As mindful of the body deepens, we

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begin to go beyond the concepts of body to the experience of the body

as difference sensations we dwell repeatedly in the awareness of the

body, developing the power of clear and observation.

The first foundation of mindfulness is particularly appropriate

for the development of the deep and grounded attention in our daily

activities. The body is always there as a clear objects of awareness.

The second field of mindfulness is awareness of feelings. There

are not feelings in the sense of emotions, but refer in this meditative

context to the quality of pleasantness arising on every moment of

experience. The awareness of these feelings is so important because

condition of grasping aversion, and ignorance. It is became something

is pleasant that we grasp it, and because something is unpleasant that

we dislike it. And when an experience is either pleasant or unpleasant,

we often become forgetful or our mind wanders. This second

foundation of mindfulness is cultivated, then, we can fell the pleasant

and unpleasant of different experiences without having a conditioned

reaction. We have a greater ability to feel equanimity.

Awareness of feeling in this way also provides a key for

unhooking the mind once it has already been caught in a reactive

state. When we understand how desire is condition of feeling, we see

that underneath the wanting mind is a place of liberation. This second

foundation of mind can be powerful tool of investigation and freedom

wisdom.

The third field of mindfulness is awareness of the mind and

mind states. That is become aware of the mind by difference

emotions: love, hatred, anger, boredom, and so on. In this way we

come to a deep and profound understanding of the nature of the mind.

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The four foundation of mindfulness is mindfulness of the all

Dharma in meditation, the awareness of the functions of difference

mental states. We become mindful.

For example, the desire functions as a hindrance or functions as

spiritual ally.

This application of mindfulness grows, we also become aware

of certain basic all Dharma: Four Noble truth, Eightfold path, and

twelve lines, the relationships of the sense are revealed by foundation

of awareness. The precept to be mindful from moment to moment

brings our wisdom to life and infuses our faith with understanding.

Mindfulness also manifests as a protection, because when we are

mindful are protection from the force of the conditioned habits our

practice.

a) Precepts (sīla)

Precept is first step necessary to practice Dharma which has

developed wisdom. The quality root of our practice and source of all

accomplishment in our lives, we need to understand precept in a way

generates them from within us, rather than imposing them from the

outside by some ideal that demands that we be a certain way. The

practice will be one of constant struggle and resistance, indeed

necessary to our nurture a sense commitment within us. The text of

Buddhist moral can be appreciated only in the context of it is goal,

which is the attainment of Nirvāna or the state of cessation. Also we

know that the Nirvāna goal is opened to those believing Buddhists

who have adopted the state of homelessness. Since it is the Monk or

ascetic who alone has the possibility of reaching the Nirvāna goal, it

means that the Buddhist moral by a monastic orientation. This

orientation had transformed moral into a code of monastic discipline.

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The entire code of monastic discipline is contained in the Canon

called the Vinayā Pitaka or Book of Disciple. There are more than two

hundred rules and regulations which have become the basis of

monastic discipline for the Buddhist monk As far as the laid is

concerned, they are given a general framework of morality in terms of

which they could better there future lives by accumulating merits in

the present, there is no hope to gain salvation in the present one.

The heart of Vinayā of monastic discipline is to be found in

called the Patimokkha with a list of transgressions against the rules of

the order. When a particular rule is established or propounded, it is

immediately followed by a verbal commentary the aim of which is to

explain the cause for it is promulgation.

The rules are so devised as to enable the monk to cultivate the

path of Dharma. Also the intention of the discipline is that the monks

in the monastery must be able to live as members of a living

community. A virtues monk is said to be one who is disciplined by

the discipline of Patimokkha. The monks are expected to recite the

patimokkha twice a month, on the new moon and full moon days.

While reciting the code of discipline, the monks are expected to

confess to one another their sins, and this confessional process is

called as uposatha (well-being). The number of rules are said to be

one hundred and fifty for monk and nun is three hundred and forty

eight, etc. One who knows and practices the patimokkha.

The Buddhist is of the opinion that the mind in general is seized

by such negative states which are not conducive for salvation. To the

extent mind remains subject to the negative states of sensuality, ill-

will and delusion to that extent an individual being will be deprived

of nirvāna.

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The purpose of the precept is to eliminate and uproot the cause

for action which is not conducive and profitable for spiritual life. It is

in the absence of negative causes that the arising of unwholesome

actions ceases to be. However, the negative states of mind can not

exist by themselves. They need a source which provides the necessary

wherewithal for their sustenance. The Buddhists think that this source

is none other than the belief in a self. To satiate the desires of the so-

called non-existence ego, then is given rise in the mind to such states

which the Buddhist has identified with lust, malice and delusion.

These states are also called as fetters. They function as hindrances or

obstructions in the way of achieving the complete state of dispassion

or detachment.

The purpose of practice percepts of Buddha is must moral has to

be seen in the context of the arising of the wrongful states of the

mind. Whether invented by Buddha or the Sangha each moral rule is

intended to bring to an end the arising of wrongful expression in the

form of an action or deed. The monk who observes the rule or is ware

about the intention of the rule always acts in a manner which is

wholesome and profitable. In other words, Buddha acts in the absence

of wrongful motives. Such an act of the monk is said to be pure, as he

acts apart from intent that is unbecoming. This pure act is expressed

either through body or speech, or through mind. This is how the

Buddha has classified the expression of a pure act.

The Buddhist purity does not simply denote an aesthetic state of

mind. It always terminates in action, and action always expresses

itself through the organ of body or through mind. These rules code are

as much applicable to laymen as they are to a monk. The purity of

speech is characterized by such actions in one is not engaged in

altering lies or unworthy speech, that of thought means the cultivation

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of right view, which is one of the items in the series of percept

practices. The one who cultivation right view is never malevolent or

covetous, following rules different about practices and characterized

as a Monk practice 250 rules and a Nun practice 348 rules, etc, that

cause of suffering to be. These moral codes express the fundamental

concerns of the Buddhist Dharma how to gain control over the

wrongful states of mind.

The individual’s dispositions are influenced by such negative

impulses as lust, malice, delusions; the individual thereby performs

such deeds through body, speech and mind which require Karma

retribution. The karma retribution expresses itself through repeated

rebirths, and so consequently suffering in one form or the other is

experienced. By applying the moral code, the actions of the individual

become disciplined in that the cause for the arising of unwholesome

deeds is eliminated. In the absence of unwholesome tendencies, the

deeds of the individual express themselves through the purity of body,

speech and mind. An action is said to be pure when an individual

remains detached from the self, and the action that ensue thenceforth

is said to be pure. Thus, the purpose of the Buddhist moral of rules is

to eliminate all such causes which give rise to unwholesome deeds. In

this way the Slavonic path of enlightenment is cleared from such

hindrance which are negative and which obscure one’s vision.

b) Concentration (Dhyāna)

Concentration is the second step of the spiritual faculties. It

is the quality that brings strength and intensity to one’s practice. The

cultivation of concentration can be approached in numerous ways. In

the context of in sight meditation, concentration is a steadiness of

attention to the flow of constantly changing objects. Even when we

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are keeping our attention on the breath, we can feel the continually

changing sensation of the air touching the nostril or the difference

sensation in the movement of the abdomen. The key to developing

concentration is a persevering continuity of mindfulness. We can see

an illustration of this in the primitive means of creating fire by

rubbing two sticks together. When we practice developing an

unbroken stream of mindfulness, the hindrances to concentration are

set at bay, and mind becomes calm and clear. As mindfulness

becomes enduring, the mind remains steady, without becoming

scattered or distracted. So, the concentration becomes strong and well

established. If we are willing to make the effort to bring continuity to

practice, we will naturally enjoy the power, depth, and wholeness that

come from deep concentration. When the mind is not scattered, there

are a feeling of completed, and which brings about a happiness that is

completely different from the pleasure, we are conventionally

experience.

In the practice meditation, we can feel lazy and uninspired. This

may conflict with our model of what it means to have steadiness of

mind. We experience discouragement become the object of awareness

and inquiry. The very effort to be mindful at these time energizer the

mind and makes possible a steady focus of attention. If we do not

limit ourselves by thinking that in order to practice, we must be in a

certain frame of mind, then steadiness of mind can be developed

whatever the circumstances. Concentration is like the other spiritual

faculties is not something, we must struggle to attain at some remote

point in the future. It is present naturally in each moment that we are

fully attentive, and it is something, we can practice meditation in

cultivate Buddhism right now and future.

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c) Wisdom (PRAJÑĀ)

Wisdom is third step in spiritual Buddhism. Wisdom or

insight is means seeing clearly the nature of experience. When

concentration and mindfulness are well developed, insight will unfold

by itself. It is an intuitive understanding, which intellectualizing can

bring about in a genuine way. In Buddhism this wisdom or insight is

spoken of in three aspects.

One aspect of wisdom is seeing clearly the impermanent nature

of all phenomenal. Impermanent can be seen with varying degrees of

refinement depending on the degree to which the mind is

concentrated. But on whatever level we look, we see that things are in

constant changes the earth, the reasons, the weather, societies and

civilizations, our relationships, our thoughts, our emotions, and

anything. As the mind becomes more focused, awareness of

impermanence becomes more subtle. When concentration and

mindfulness become strong enough, as is often the case during

periods of intensive meditation, the perception of impermanence

becomes precise that the body and mind process is experienced as a

continual pulsation of energies, each element of experience

instantaneously arising and dissolving. There is nothing at all solid

that we can hold on to.

We understand wisdom is impermanence and suffering, the third

aspect of wisdom emerges, the awareness of the selfless nature of

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phenomena. Seeing deeply into the nature of the mind and body

process reveals the fundamental and transforming truth that no self.

Although all that we experience is in a process of continual

change, we concepts about experience are static. The reality of the

mind and body is that of a process in constant flux is influence

pervading our lives. Because of our identification with the concept of

self, we become preoccupied with pleasures to gratify it.

Wisdom develops with faith, because we have seen for ourselves

the true nature of our bodies, our mind, and our lives. The path of

insight, of understanding the nature of our beings is a journey that

encompasses aspect of our experience, the nature of reality will reveal

itself. When wisdom outstrips faith, we can develop a pattern know

something, and even know it deeply from our experience, the faith

brings quality of commitment to our understanding. Energy needs to

be balance with concentration effort will bring lucidity, clarity, and

energy to the mind, which concentration balances with calmness and

depth. Mindfulness is the factor that balances all these and is

therefore always beneficial.

We do not have to lives in a world of illusion, if we are

committed to realizing the truth. We can approach our live with a

sense of spiritual urgency, with a great desire to understand this body

and mind before we die, developing the strength of mind to go

straight ahead without abandoning our sense of purpose. And in both

intensive meditation practice, and in our daily lives, the refining and

deepening of the third spiritual faculties can make real our aspiration

to make best use of our live.

7.2. Division of the Spiritual Meditation in Buddhism

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We can possible the heart and mind attain the transparent state of

purity. It is the purity of mind which reflects the true nature or level

of spirituality. Purity comes to be when the mind attains calm, it is

free from both mental and physical agitations. To bring about the

state of calm and silence in the mind, the dept is asked to cultivate the

moral discipline and restraints consistently and diligently. The

practice of moral discipline and restraint are not specifically

Buddhist. The moral discipline and restraint are ascetical in nature

and the point departure for all form of meditations.

The moral discipline and restraints are ascetical in nature became

the intention is to transcend human nature. The natural flow of the

mind and of the senses is to interact with that which it comes in

contact. To establish contact with entities and beings, the mind or

consciousness has to go outside of itself through the senses.

If they do not allow the mind to be at peace with itself, the

consequences of the fluctuating mind are disastrous, in that suffering,

in one form or the other, is given rise to the aim, the arrest the natural

flow of fluctuations in the mind. It is upon the cessation of

fluctuations that calm is restored.

The calm of mind comes to be when the senses and mind cease

to interact with the external world. This relating of consciousness to

the external world comes to a standstill when both the mind and

senses cease to function in accordance with their nature. It is

inwardness or introversion of consciousness which arrests the natural

functions of the sense organs and of the mind. This arresting of the

body and mind is made effective by following the moral discipline

and restraints as well as the techniques of meditation.

It is in accordance with this ascetic ideology of spiritually that

the Buddhists speak of spiritual life as being characterized by

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morally, concentration, and insight or wisdom, one leading to the

other. This division of spiritual life corresponds to the realms of

desires, of form, and of formlessness. It is the task of morality and we

may say of moral discipline and restraints to free the adept from the

clutches of the realm of desire. In the realm of desire there is nothing,

but pain and suffering, as in this both the senses and the mind are

under the control of entities to which they relate themselves. The

Buddhist morality aims at brings to an end this unholy alliance which

the mind and the senses form with the objective world.

It is in the realm of form in which concentrative meditation is

practiced by focusing the attention upon the object of meditation. The

more attention gains focus, the more senses and mind withdraw from

the world. Inwardness or introversion corresponds to what extent the

range of attention is refined. It is refined the more consciousness turns

inwards, and correspondingly withdrawal from the world is affected.

Ultimately a state is reached in terms of total concentration, peace or

calm of mind is experienced.

Ultimately, we have the formless realm. It is in the formless

realm in which insight wisdom of the Dharma is realized. It is an

insight which traditionally is called Enlightenment. Upon the

attainment of Enlightenment, the adept as reached Lord Buddha

ultimate goal of an Arahant, viz, Lord Buddha has freed himself from

the clutches of is Samsara. It is in attainment of Nirvana that the goal

of Dharma is fulfilled. This is aim of Buddhism as the Dharma of

salvation human being.

34It aims at cleansing the mind of impurities and disturbances,

such as lustful desire, hatred, ill-will, indolence, worries and

restlessness, skeptical doubts, and cultivating such qualities as

34 Taught of Buddha, p,.48, Moti lal published 2001, New Delhi

206

concentration, awareness, intelligence, will, energy, the analytical

faculty, confidence, joy, tranquility, leading finally to the attainment

of highest wisdom which sees the nature of things, and realizes the

ultimate Truth Nirvana.

7.3. Development of the Middle Path

The spiritual development stem from a state of balance in diverse

variables pertinent to human life and such indices influence human

life in social cultural, economic, political, and spiritual spheres of

human life. Such a development is holistic and inseparable from

environmental concerns. It is the sum total to maximize individual

and societal development in the background of the environmental,

protection and progress. The human being is the central concern and

human dignity is the supreme value. Without having human equality

and freedom development is possible. The value of social justice and

dignity must be inherent in philosophy in a society.

The development is in consonance with middle path philosophy

of Buddhism, state of balance and equilibrium in nature of

development. Ancient people were intimate with their surroundings.

They so often weaved themselves into the tapestry of the life

surrounding them so exquisitely that, we can only admire their

sensitivity and their wisdom. They had a very special understanding

of the places, the locus genius of their territory. The ancient knew the

true value of plants which was why they worshiped them. The more

environmentally conscious among moderns are also aware of that

ethical value.

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Production with the help of environmentally benign technologies

will take the societies towards understanding, and development that

meets the needs of the present beings without compromising the

ability of the future generations to meet their needs is wisdom

development. Well being of the lowliest is the true development.

Human dignity demands self- reliance and self-sufficiency.

Development means unfolding full potential of very human

beings. Human beings have a need for dignity, for love and affection,

for care and concern, for the freedom to express their creativity, to

control their own destiny, to preserve their own culture, to feel

fulfilled, to be educating for life, to know that their life on earth has

been worth living.

The world is currently exploring the concept of development an

approach that will permit continuing improvements in the present

quality of life, at a lower intensity of resource use, thereby leaving

behind for future generation an undiminished even enhanced stock

natural resources and other assets. While no universally acceptable

practical definition of development as yet there is increasing

agreement that it should incorporate three critical elements, there is

increasing agreement that it should incorporate three critical elements,

social and environmental in a balanced manner.

7.4. Tranquility and insight

For the Buddhists the elimination of passion and thereby of

attraction is a sine qua non- condition for the realization of both

tranquility and insight- wisdom. The elimination of passion, and

thereby of attraction, denoted the cessation of ignorance. In the

Buddhist context it means that passions can not be completely

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uprooted unless their source, ignorance is brought to an end. To

facilitate the process of elimination of passions, we are practice

ascetical in nature is change results in nature people. It is in the

process of consciousness are experienced.

The practice of the tranquility result in the temporary suspension

of passions, whereas the practice of path leads to the by nature

phenomenal in the Buddhists is phenomenal is of the nature

impermanence on account of it is fluxional character. Also that which

is phenomenal or conditional functions under the sway of action or

karma to be subject to karma denotes the free- play for karma. It is

our likes or dislikes which we express through karma. Karma itself is

given rise to by the passions. Even the highest phenomenal good is by

nature transient, within the Buddhist context can not give us the

lasting peace. Whatever degree of peace may be realized by

practicing the techniques of this path, it well always be temporary, the

Buddhist who are desirous of Enlightenment. They are seeks the

highest path of Dharma.

All schools of Buddhists have been different among the Buddhist

it is the Hīnayāna who are supposed to be following the path of yoga.

Once the concentrative path has been completed take up the path of

insight. It is through insight path that passions in the subconscious are

uprooted. The Mahāyāna practice the path of yoga but different

extent and measure as do the Hīnayāna.

This division of the spiritual path into yoga seems to be more an

imaginary a real one. The division serves more sectarian purposes

than the theological ones, as it is the Mahāyāna alone who insists

upon this division. The Hīnayāna both the paths are complementary

and necessary, to make our point clear, let us take the care of

breathing. It is specifically practice. This practice in the Buddhist

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context is meant to sharpen concentration, which in turn leads to

mindfulness. Mindfulness is specifically a Buddhist practice, and may

be said to be belonging to Dharma path. The practice in it is totally as

assumed the name of mindfulness of breathing. The purpose of this

practice is to inculcate the awareness concerning of phenomenal:

suffering, impermanence, and not-self. This awareness comes to be

when attention is focused on the inhaled and exhaled breath. While

one exhales and inhales breath, one is expected to keep on counting

them. As a result of practice, there develops the single- mindedness of

intent. With the appeasement of sense, one is enabled to meditate

upon some insight formula with the intention of reversing the order of

ignorance. Once the order ignorance is reversed, there arises the

insight into the nature of suffering, impermanence and not-self. This

is how the practice of mindfulness of breathing is explained in

Majjhima Nikāya:

Respiration, mindfulness, O monks, developed and

repeatedly practiced is of great fruit, of great benefit; respiration

mindfulness developed and repeatedly practiced, perfects the four

foundations of mindfulness; the four foundation of mindfulness

perfect the seven factors of enlightenment; the seven factors of

enlightenment perfect clear vision and deliverance.35

If the distinction between the tranquility and insight- wisdom, it

is to be more in terms of approach than that of the goal, as the goal of

both is to lead the adept to Nirvana. The former path may be said to

be the path of tranquility, and the later one that of insight. But the

attainment of insight is not possible without having a tranquil mind.

Also the practice of concentration may be simply a mechanical one

unless; it is impregnated with the insight of Dharma.

35 Majjhima Nikaya. P.1324

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There are two kinds of meditation development: tranquility and

insight. We can develops tranquility and after having established

ourselves in either, access concentration or full concentration,

subsequently contemplation the pure insight in practiced mindfulness.

7.5. The Three Gates to Liberation

The path of meditation is from the three gates, which are the

wish less (emptiness) gate, the gate of void ness (formless), and the

gate of spinelessness (inactivity).

The wish less gate is considered to be antithetical to that that

causes becoming, wherever that gate of void ness is seen as the

antidote against defilements. As the sign less gate is concerned, it is

the opponent of that that allows signs to emerge. The gate of

emptiness and of sign less is directly linked to the state that an Arhant

represents. An Arhant is a holy saint because is believed to have

completely transcended the conditioned and relative realm of Dhyāna

in Mahāyāna Buddhism.

In the Buddhist the gates of void less and of sign less as the place

of ambrosia, however, remains that these two important concepts

need some amplification and elaboration. The concept of the two

gates to liberation has given rise to much controversy among the

Buddhist the actual meaning of the gates has been obscured, and

thereby made unintelligible. This tendency towards opaqueness is

particularly felt in the contexts of liberation.

The first gate is of void less or void empty in identifying

emptiness with insubstantiality, and thereby with not-self, the tern

was further subdivided for meditation purposes. It has always

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interpreted existentially, that is meditatively in the deep silence of

contemplation.

The term emptiness has also been used to relation to the

phenomenal with the intention of finding out as to whether the world

and entities therein are devoid of substances. When meditating on

causation, discovers that the entities as well as the world itself are

destitute of own-being. We can destructions from suffer insubstantial.

It is the insubstantial aspect of phenomenally that is equated with

emptiness, in fact, impermanent and insubstantial. For the early

Buddhist the insubstantiality and impermanence of phenomenal

entities did not denote their unreality. The conclusion we arrived at

was that all phenomenal entities are momentary. The momentary of

entities did not entail their inexistence or unreality. The early

Buddhist beings realist had a kind of ontological commitment.

Upon the emergence of Mahāyāna is this realism of the early

Buddhist is completely abrogated in favour of critical analysis and

ideal. The seeds of both philosophical approaches are found in the

doctrine of insubstantiality itself. The Mahāyāna arrived at the logical

conclusion that the entities, on account of their insubstantiality are

destitute of own-being. That which is devoid of an intrinsic nature can

not be accorder with any degree of reality. Thus all phenomenal

entities have to be seen as apparent appearances. The phenomenal

world and the entities therein are but the projection of the mind. In

this way is established the doctrine of illusion. Since everything is

illusion, that is without any ontological basis. So, nothing is different

from emptiness.

This freedom arises for the Hīnayāna Buddhist upon coming to

know the inexistence of the self, whereas for the Mahayana it

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emergence upon realizing the emptiness of the self as well as of

entities out there, this is inner freedom.

In practice terms this freedom means freedom from rebirth and

none- rebirth. This freedom may be equated with the negation of the

world as well as with that of the self. The main purpose of meditative

praxis is to empty the mind of all thoughts. When the mind becomes

content less, it is identified with emptiness. The emptiness of the

mind is equated with that kind of wonderful that is considered to be

surpassing.

Realizing the actual nature of what phenomenal into knowledge

of emptiness. The entrance into the emptiness of Dharma is called

“the seat of the Tathāgata”.

When the Buddhist speak of emptiness, it is well to remember it

is association with nirvana. It is a freedom that ensues from nirvana as

being emptiness.

The second gate to liberation is that of sign less. Through the

gate of liberation, while in conscious state, it is origin in the ascetical

praxis of meditation. The beginning of meditation is rooted in the

ascetical practice of restraint.

The fundamental purpose of the meditation praxis is to eliminate

the operations of the mind. As the mind is the repository as well as

source of thoughts and emotions, so we can suppression is thought to

be necessary if the empirical conceptual world is to be transcended, if

the source of suffering is to be uprooted, if the defilements have to be

eliminated. Although for the Buddhists the primal mind is pure. This

primal purity can be obtained connects the mind with world to means

the immobility of the senses, the ascetical technique of restraint is

applied to senses. The senses have to be restrained.

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a) It is their character to function in accordance with their

nature. The senses are always on the look out for their activities, the

source of conflict by bringing the mind in contact with the outside

world. The contact of the mind with the world can be broken if the

senses are restrained become between the mind and the sense objects

b) We established contact through the senses with the world for

the sake of concealing the deficiencies we may be having. To satisfy

the inner lacks, we usually seek the association of sense objects

whereby we forgets ourselves completely. This self-forgetfulness can

be overcome only when inwards and this is possible only when the

sense lose the capacity of relating ourselves to their respective object

c) We psychophysical being is a bundle of emotions and instincts

and desires. The blocked up instincts, the unfulfilled desires, and the

deep cherished emotions are always in search for outlets.

It may be asked as to how the senses defile the mind, it is

necessary to find out as to how an object is perceived and cognized. It

is the external stimulus that stimulates the sense organ for action the

sense organ goes out to the object. Upon establishing the contact with

the object, the sense organ begins to perceive the object. Initially the

perception of the object is indeterminate. The real cognition of the

object begins at that point of perception when the object is recognized

of the object comes through the process of differentiation, that is,

when an object is contrasted with other objects. In this way the object

directly impinges upon the mind.

7.6. The Nature of the Nirvāna

All the Buddhists schools that look at embodied existence as a

kind of bondage, and so every effect is made to free human from this

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existential predicament. The bondage that human finds itself in is of

the nature of suffering, which emerges on account of continuous

births and deaths. It is in transcending this unbroken chain of births

and deaths or what is called bondage, that real freedom is obtained.

Insofar as interpretation of this transcendent freedom is concerned,

the various religious schools or Buddhist schools may differ. It is the

philosophical view that each school upholds that really determines

their outlook with regard to this ultimate freedom. Whatever is the

interpretation concerning the ultimate freedom, each Buddhist school

seeks to liberate human from the continuum of space-time becoming.

The realization of free from the cycle becoming of birth and death is

called Nirvāna.

The Buddhist deliverance from embodied existence comes to

be upon traversing the various meditative stages. It is upon arising at

the highest meditative stage that the seeker gains insight into both

Nirvāna. As a result of this insight the seeker thereby is empowered

to free itself from the fetters that give rise to bondage. An ordinary

person is unable gain this height of existential freedom on account of

being tied to the fetters of Nirvāna. The breaking of the Samsara

fetters. However, does not happen in practice, through the practice of

meditative asceticism and moral precepts has to purify the mind from

the five hindrances of lust, malice, sloth, delusion and doubt. It is

upon eliminating the five hindrances that the seeker endeavors attain,

through the first four trances of the realm of form, release from the

ten fetters, that first five fetters, known as the lower hindrances,

consist of in the belief in a permanent substance in rituals and rites,

doubt, sensual passion and ill will. The higher five fetters are desire

for existence in the world of form, desire for existence in the formless

realm, pride, distraction, and ignorance. The seeker not only has to

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free itself form the ten fetters, but has also to be free from the three

impurities of sensual desire, desire for existence, and desire from

grasping. Later on an addition of ten impurities was made, namely:

greed, hatred, stupidity, and pride, false view doubt, sloth, distraction,

shamelessness, and recklessness.

All these moral deficiencies belong to the realm of desire.

Insofar as human subjects themselves to desire and passion, so long

will Buddha suffer from these negative fetters, impurities and

depravities. The only way of gaining release from them is to cultivate

the moral precepts of the Buddha as well as by sharpening the faculty

of meditation. It is upon winterizing the moral precepts that the

passage for meditative concentration is facilitated. It is in through

deep concentration that the seeker is enabling to ascend the ladder of

four meditative trances of the realm of form. AS a consequence of

this mystical ascension, the seeker gain the capacity of causing

destruction to such negative dispositions that give rise to gasping, the

elimination of the tendency of grasping result in the knowledge that

all compound entities are both insubstantial and impermanent. It is the

knowledge of entities as being insubstantial and transitory that leads

dispassion and detachment. Upon coming to know that all compound

things are impermanent and insubstantial, the seeker begins to

withdraw into him in terms of dispassion and detachment. Withdraw

into oneself is equated with freedom that is said to be characterized

by full knowledge. AS there is correspondence between full

knowledge and freedom, as accordingly is experienced the destruction

of impurities in term of the insight concerning the Noble Truths. The

knowledge of the Noble Truths terminates in the release of the heart

and of the mind, which fructifies in the attainment of actual

knowledge and of estate experience of freedom from bondage.

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The final mystical state that comes about, on account of

abstract mental absorption is equated with Nirvāna. As to the nature

of Nirvāna there is much confusion among the Buddhist scholars.

There are some scholars that are of the view that Nirvāna corresponds

to the state of complete annihilation, whereas others have much more

positive understanding of it. If translated literally, the term Nirvāna

means the “blowing out” as of a lamp. This however, does not tell us

much concerning the nature of Nirvāna. While propounding the

middle way doctrine, the Buddha opposed steadfastly the standpoint

of the nihilists, which meant that Buddha would never equate Nirvāna

with total destruction of existence. While opposing nihilism, the

Buddha also did not favor eternalize. Instead the Buddha attempted to

occupy the middle ground between these two philosophic viewpoints

which means that he adhered to a kind of silent agnosticism.36The Buddha was at heart an empiricist, the knowledge of

existence or of the world that we have empirical nature the conceptual

knowledge that we have anything consist of perceptible elements,

which means the dependence of knowledge upon the senses. As far as

the Nirvāna state of existence is concerned, we can say nothing much

about it, as it is said to be of transcendent nature. To assert that the

Buddhist Nirvāna denotes complete destruction of existence is not

only wrong it misleading liberated.

7.7. The Transcendence Nature of Nirvāna

The Buddhist deliverance from embodied existence comes to

be upon traversing the various meditative stages. It is upon arriving at

the highest meditative stage that the seeker gains insight into both

Nirvāna (Absolute Truth or ultimate reality) and Samsara (The cycle

36 Encyclopedias of Buddhism the Nirvana, pp,1567,1568

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of existence or round of rebirth). As a result of this insight, the seeker

thereby is empowered to free themselves from the fetters that give

rise to bondage. An ordinary person is unable to gain this height of

existential freedom on account of being tied to the fetters of Samsara.

The breaking of the Samsara fetters. However, does not happen in

one go. Initially the seeker through the practice of meditative

asceticism and moral precepts has to purity the mind from five

hindrances of lust, malice, sloth, delusion and doubt. It is upon

eliminating the five hindrances that the seeker endeavors to attain. All

these moral deficiencies belong to the realm of desire. Insofar as man

subjects themselves to desires and passion, so long will human suffer

from these negative fetters, impurities and depravities. The only way

of gaining release from them is to cultivate the moral precepts of the

Buddha as well as by sharpening the faculty of meditation. It is upon

interiorizing the moral precepts that the passage for meditative

concentration is facilitated. It is in and through deep concentration

that the seeker is enabled to ascend the ladder of the Four Meditative

trances of the realm of form. As a consequence of this mystical

ascension, the seeker gain the capacity of causing destruction to such

negative dispositions that give rise to grasping, The eliminating of the

tendency of grasping results in the knowledge that all compound

entities are both insubstantial and impermanent. It is the knowledge of

entities as being insubstantial and transitory that leads to dispassion

and detachment. Upon coming to know that all compound things are

impermanent insubstantial, the seeker begins to withdraw into

themselves in terms of dispassion and detachment. Withdrawal into

itself is equated with freedom that is said to be characterized by full

knowledge and freedom, so accordingly is experienced the

destruction of impurities in terms of the insight concerning the Noble

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Truth. The knowledge of the Noble Truth terminates in the release of

the heart and of the mind, which fructifies in the attainment of actual

knowledge and ecstatic experience of freedom from bondage.

The final mystical state that comes about on account of

abstract mental absorption is equated with nirvāna. As to the nature

of nirvāna there is much confusion among the Buddhist scholars.

There are some scholars that are of the view that nirvāna corresponds

to the state of complete annihilation. Whereas others have much more

positive understanding of it, the term nirvāna means the blowing out

as of a lamp. This does not tell us much concerning the nature of

nirvāna. While propounding the middle way doctrine, the Buddha

opposed steadfastly the standpoint of the nihilists, which meant that

Buddha would never equate nirvāna with total destruction of

existence. While opposing nihilism, the Buddha also did not favor

externalism. Instead the Buddha attempted to occupy the middle

ground between these two philosophies viewpoints, which means the

he, adhered to a kind of silent agnostics.

The Buddha was at heart an empiricist. The knowledge of

existence or the world that we have is of empirical nature. The

conceptual knowledge that we have of anything consists of

perceptible elements, which means the dependence of knowledge

upon the senses. AS far as the nirvāna state of existence is concerned,

we can say nothing much about. To assert that the Buddhist nirvāna

denotes complete destruction of existence is not only wrong.

Nirvāna is ultimate reality, eternal and truly real. That which is

timeless must necessarily be beyond all phenomena, beyond all

thought, and independent of everything. This understanding of

nirvāna denotes it is immortality, absolute autonomy,

exchangeability, immeasurability, and infinity. Thus the attainment of

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nirvāna is seen to be desirable, as it is attainment results in the

freedom from all phenomenal ills. The very revelation of the Buddha

concerning Samsara discloses the order of time by juxtaposing

nirvāna as timeless and immortal. The Buddha’s insight concerned

itself in exposing the nature of Samsara. Samsara called the great

Tathāgata spoke of the cause of things born of cause, and of their

transcendence. Accordingly Nirvāna seen to be the only worth goal

that one should pursue, it is this transcendental goal of nirvāna that

authenticates one’s spiritual pilgrimage upon earth, because it is

terminates in the elimination of suffering. Nirvāna is seen to be

representing a state that is free from discontentment, and for this

reason it is speaking of as the safest shore of security, contentment

and peace.

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CHAPTERVIII: CONCLUSION

8.1. Meditation Conclusion Remarks

a) Showing the Limits of concepts meditation

The purpose of meditation is practice mindfulness and

calming, with it is stress on emptiness, the mind is physical processes,

but is a formless continuum that is a separate entity from body. When

the body disintegrates at death, the mind does not cease. Although we

can superficial conscious mind ceases, it does so by dissolving into a

deeper level of consciousness, the very subtle mind, and the

continuum of the very subtle mind has no beginning and no end. It is

this mind, when thoroughly purified, transforms into the omniscient

mind of the Buddha.

Every action we perform leaves an imprint on our very subtle

mind, and each imprint eventually gives rise to it is own effect. Our

mind is like a field, and performing actions is like sowing seeds in

that field. Virtuous actions sow seeds of future happiness and non-

virtuous actions sow seeds of future suffering. The seeds we have

sowing in the past remain dormant until the conditions necessary for

their germination come together. In some causes, this can be many

life-times after the original action was performed.

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The seeds that ripen when we die are very important because

they determine what kind of rebirth we shall take which particular

seed ripen at death depends upon the state of mind in which we die. If

we die with a peaceful mind, this will stimulate a virtuous seed and

we shall take a fortunate rebirth, but if we die with an unpeaceful

mind in a state of anger, this will stimulate a non-virtuous seed and

we shall take an unfortunate rebirth. This is simulate to the way in

which nightmares are triggered off by our in an agitated state of mind

just before falling asleep.

When we fall sleep, our gross inner winds gather and dissolve

inwards, and our mind becomes progressively more and more subtle

until it transforms into the very subtle mind of the clear light of sleep.

While the clear light of sleep is manifest, we experience deep sleep.

When we end the body, our mind becomes gradually more and

grosser and we pass through the various levels of the dream.

Finally, our normal powers of memory and mental control are

restored and we wake up when this happiness, we perceive the world

of the waking state.

We can practice the twenty-one meditation presented, which

we shall gradually overcome and develop all the quality needed to

attain full enlightenment, the practice six meditation function

principally to help us to develop renunciation, the determination to

escape form Samsara. In the next meditation help us to cultivate

heartfelt love and compassion for all living beings, and lead us to the

realization that we can liberate others form Samsara only by attaining

enlightenment. The principle obstacle that prevent us from attaining

liberation and enlightenment is self-grasping, a deeply ingrained

misconception of the way thing exist. The main function of the

meditation is to counter, and eventually to eradicate this

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misconception. The meditation is the method to gain deeper

experience of the previous meditation. Through practicing these

meditations, we shall gain the realizations of all the stages of the Path

to enlightenment.

b) A concept of meditation/ A Duality/A skill mean

As a conventional truth, the meditation is a system practice of

the thought, and then it shows where such thought must end. This

system includes:

- The theory of dependent arising,

- The Four Noble truths,

- The Noble Eightfold Path,

- The Twelve links,

- The Middle Path

- The Pāramitā of Wisdom,

- The Pure Land,

- The theory of emptiness points out the limit of the mental Faculty.

The purpose of this meditation is to encourage our-self to practice

Dharma. Dharma instruction teach us how to make our-self and teach us

happy life, and others happy, how to control our delusions, especially

our-self grasping, the root of all sufferings; and how to begin, make

progress on, and complete the path to enlightenment, and are therefore

important for everyone. If we put these teachings into practice, we can

permanently cure the inner sickness of our delusions and all suffering,

and achieve everlasting happiness. Therefore we need to encourage our-

self to practice Dharma, and not waste our human life in meaningless

activities.

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c) Indestructible.

The purpose of meditation is practice Dharma purely. Because

our desire for worldly enjoyment is so strong, we have little interest

spiritual practice. From a spiritual point of view, the door to liberation

will be opened to us, and consequently we shall continue to experience

misery in this life and endless suffering in life after life.

We need to contemplate and meditate a deep realization in

meditation; we will devote our whole life to the practice of Dharma.

This determination is the object of our meditation, we then holds this

without for-getting it; our mind should remain on this determination

single-pointedly for as long as possible. If we lose the object of our

meditation, we renew it by immediately remember our determination or

by repeated contemplation.

The end of the meditation session, we dedicate the virtues

accumulated from this meditation practice towards our realization of

the attachment of enlightenment for happiness of all living beings.

During the meditation we try to practice Dharma from our life

in a meaningful way, we should abandon attachments to

contemplation meditation. In this way, we can eliminate the main

obstacle to pure Dharma practice.

8.2. Concluding Remarks

The research would like to contend, the view of the individual

in our theoretical understanding the phenomenal world must undergo

a dynamic of arising, enduring, changing and ceasing, when

dependently arisen through these characteristics tranquil and calming

are empty of inherent and independent essence of the mind is neither

physical, nor a by-product of physical processes, but is a formless

continuum that is a separate entity from the body. When the body

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disintegrates at death, the mind does not cease. Although our

superficial conscious mind ceases, it does so by dissolving into a

deeper level of consciousness, the very subtle mind, the real method

to make our-self happy is to control our own mind by controlling our

mind in particular: our anger, our attachment, and especially our self-

grasping are all of our problems will disappear.

We can experience deep inner peace and be happy all the time.

Problems: Suffering and unhappiness do not exist outside the mind;

they are feelings and thus part of our mind. It is only by controlling

our mind that we can permanently stop our problems and make our-

self others truly happy in our life.

The meditation practices are actual methods to control our

mind. Because everyone has different wishes and capacities, many

different levels of meditation practice. We feel is most important for

our happiness, so, we would be truly happy.

So, we can attainment of full enlightenment will never deceive

us, we can fulfils our deepest wish for pure and lasting happiness, for

nothing in this impure world has the power to fulfils this wish. Only

when we become a fully enlightened Buddha shall we experience the

profound and lasting peace that comes from a permanent cessation of

all delusions and their imprints. We shall be free from all faults and

mental obscurations, and possess the qualities needed to help all

living beings directly. We shall then be an object of refuge for all

living beings.

Through this understanding, we can clearly see that the

attainment of enlightenment is the ultimate goal and real meaning of

our precious human life. Since our main wish is to be happy all the

time and to be completely free from all faults and suffering, we must

develop the strong intention to attain enlightenment. We should think,

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we need to attain enlightenment because in this impure world there is

no real happiness anywhere.

INDEX

CHAPTER I: AGENERAL INTRODUCTIONS..........................................................12.1. What is Meditation?....................................................................................................482.3. The Deliverance is True Nature of Mind.........................................................512.4. The States of Mind......................................................................................................562.5. The Discerning Nature of Meditation...............................................................572.6. Knowledge the Four Jhana of the Form realm..............................................59(1) The first Jhana...........................................................................................................60(2) The second Jhana......................................................................................................60(3) The third Jhana..........................................................................................................60(4) The fourth Jhana.......................................................................................................612.7. Knowledge the Eight Samaddhis of the Form Realm..................................612.8. The Desires of Mind..............................................................................................63CHAPTER III: THE CONSCIOUSNESS IN MEDITATION.......................733.1. The Significance in Five Hindrances................................................................743.2. The Practice Five Hindrances............................................................................773.3. The Consciousness in Five skandhas................................................................833.4. The Consciousness Twelve Links......................................................................853.5. The Consciousness Eighteen Realms..........................................................................89CHAPTER IV: DEEPENING LEVELS OF PRACTICE MIND................1034.1. The Practice Methods Meditation...................................................................1074.4. The Conscious Conduct.....................................................................................1184.5. The concentration of Mind................................................................................1204.6. The Wisdom in Buddhism.................................................................................1214.7. The Path True Meditation.................................................................................1214.9. The Practice Compassion in Meditation........................................................128CHAPTER V: CONTEMPLATION THE NATURE OF SUFFERING IN BUDDHISM..................................................................................................................1335.1. Consciousness of Suffering.......................................................................................1395.3. The Calm and special insight of the Mind.....................................................1475.4. The significance of Calm and Insight of the Mind......................................1515.5. The Practice Calm and Insight of the Mind.................................................1535.6. Consciousness Calm and Insight of the Mind..............................................1565.7. Equanimity Mind of the Buddhism................................................................164The virtue in mindfulness cultivation of cause is unquestionable. This station of the fruit of enlightenment includes both Hīnayàna and Mahāyàna......................1645.8. Developed Equanimity Attains Mindfulness................................................167CHAPTER VI: PRACTICE MEDITATION AND THE.......................................170

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DEVELOPMENT WISDOM IN BUDDHISM........................................................1706.4. Compassion and Perfection Liberation in Buddhism................................................1797.1. Mindfulness Mediation in Buddhism.............................................................195a) Precepts (sīla)...........................................................................................................197c) Wisdom (PRAJÑĀ)................................................................................................2027.5. The Three Gates to Liberation.........................................................................210CHAPTERVIII: CONCLUSION...........................................................................220INDEX............................................................................................................................225

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