MEDITATION LECTURES (U Hla Myint)
MEDITATION LECTURES (U Hla Myint)
MEDITATION LECTURES (U Hla Myint)
FOR THE BUDDHIST STUDY PROGRAM ORGANIZED BY ANTIOCH COLLEGE, OHIO, USA
By
U Hia Myint
FOREWORD
The book "Meditation Lectures" is a collection of Dhamma by U Hla Myint at Bodh Gaya, India in 2004 to the American students of the Buddhist Study Program
talks given
organized by Antioch College in Ohio. It covers general but insightful Buddhism and its meditation practice.
way of life based on morality (sila), wisdom (pafifia), U Hla Myint's lectures followed that order. He began with the five precepts.
is
Since Buddhism
His explanation was simple but to the point and very easy for
the students to see the benefits of keeping the precepts.
He
then continued with concentration by covering tranquility meditation (samatha). He explained the different ways of
practice
and
from loving-
kindness meditation (metta). For wisdom, he elaborated in simple but precise terms the Four Foundations of Mindfulness
result
He pointed out that happiness is an evident of the Buddhist way of life. Finally, he touched on the core subjects such as kamma, rebirth and wrong views. His
(Satipathana).
clear explanation makes the subjects easy for students to grasp, into practice.
Realizing the insightfulness of his lectures, Tathagata Meditation Center (TMC) has requested his permission to publish them as the texts for the TMC's yearly Young Adult
Retreat. In addition, the
to all people
who
are interested in
meditation practice.
U Hla Myint has had 22 years monastic training, 10 years as a novice and 12 years as a monk. He studied Buddhist scriptures for 12 years ( 1972 - 1983) in a prestigous Buddhist University called Mahagandayone in the Upper Burma. He has obtained
three degrees in the Buddhist texts: Alankara (B.A.),
(Ph.D.).
He took
guidance of Mahasi Sayadaw and Panditarama Sayadaw at Mahasi Meditation Center, Yangon, Burma. Later, he became
at the
Mahasi Meditation
Yangon
training has given him teaching, and valuable insights into the teaching and practise of meditation.
monkhood
in 1989,
remained a close disciple of the Panditarama Sayadaw as an interpreter and assistant meditation teacher.
PREFACE
The
Gaya,
past
few
I
years, each
September
have conducted a
to 22, in
vipassana
aged 18
Bodh
India.
teacher,
Burma, a meditation master of worldwide repute. This booklet is a collection of my talks as well as question and answer sessions during the 2004 retreat.
This retreat has been conducted for almost three decades
in
of India. Every year, the program accepts 32 students from the universities all over the United States, and invites Buddhist
teachers of different sects, such as Theravada, Zen,
Mahayana, and Vajirayana. In this program, I have participated as the Theravada meditation teacher since the year 2000. For the
first
three weeks,
that,
Following
I teach Theravada Vipassana meditation. each of the other teachers has three weeks to
During the
retreat in
2004,
students each day. They raised questions immediately after the talk, or the following day. As western students, they often
raised questions that interested or shocked me. Once,
when I
gave a talk on pure love (metta), the students asked questions such as: "Without lustful feeling, how can I enjoy romantic
love?"
your own happiness?" "Isn't it better to help others practically rather than just wishing them to be happy?" Regarding
Vipassana, other questions were raised: "By realizing Four Noble Truths, do we remove all meanings from our life?"
on.
lived as a
I
often faced questions about my own life. For many years, monk with the name Vannita-bhivamsa. As a
learned and taught Buddhist scriptures for about twenty years and had obtained three degrees in that subject. I also practiced meditation with full faith and energy at the
monk,
center, and spent four years there as an assistant meditation teacher. In the end, I disrobed and married.
Mahasi
this point,,the students often raised personal questions such as: "Why did you decide to leave the monastery and get married?" "Didn't your teacher mind?" "Why couldn't
Regarding
meditation prevent you from disrobing?" and so on. Anyway, their questions really make this booklet full of life. I hope
readers will benefit from them, too.
I
vipassana meditation, a sure way to ultimate happiness, the heritage passed down from the Buddha.
In conclusion,
I
would
Morris
Mr. George
who made
sure
U Hla Myint
TABLE OF CONTENTS
MORALITY TRAINING, SILA ....................................... 11 FIVE PRECEPTS ............................................................ 13
Five Precepts, Questions and Answers
............................
...............
15
21
......................................................................
'
23
.....................................
33
........................................
39
41
.....................................................
.........................
......................
..............
45
47 52
55
65
69
71
AWARENESS OF SENSATION
AWARENESS OF THOUGHTS
.....................................
....
75
.....................................
77
81
83
87
95 100
104
Answer ................. 93
.....................................
.............................................
...............
Kamma and Rebirth, Questions and Answers WRONG VIEWS WHAT YOUR ACHIEVEMENTS ARE QUESTIONS AND ANSWERS IN GENERAL
109
111
............................................................
........................
...........
117
120
MORALITY TRAINING
SILA
FIVE PRECEPTS
trainings: morality, concentration
spiritual
Regarding morality training, keeping the five precepts is necessary and beneficial for everyone. The five precepts are: refraining from killing, stealing, sexual misconduct, telling a
lie,
The first precept is to refrain from killing. Nobody in this universe wants to be killed, and almost everybody is afraid of
dying. Is there anyone
so, please raise
If
your hand. I'm sure nobody does, so killing cannot be justified by any means. Thus, killing is called a
universal offence (loka-vajja), whereas refraining from it is honored as a great gift (maha-dana) or peace gift (abhaya-
dana).
is to
refrain
from
stealing.
Nobody on
earth wants to have his or her property or belongings stolen or destroyed. So, stealing is also counted as a universal offence
it is
honored as a great
gift
or peace
gift.
The third precept is to refrain from sexual misconduct. As you know, nobody in the world wants to be sexually abused, or would want his or her brother or sister to be sexually abused. So, sexual misconduct is also considered a universal offence, and refraining from it is a great gift. The
fourth precept
is to
refrain
from
telling a
lie.
Nobody
and
from
it is
a great
gift.
The
fifth
and
from intoxicating
with drink or
may
be
13
drugs because
others.
it is it
However,
it
not directly or immediately harmful to can push you to commit misdeeds. It may
good people can be a driving force behind one to commit misdeeds. For example, when one gets drunk, he may beat
bad. Thus,
his beloved wife or kids,
make
commit murder or
rape,
is
and so on.
also counted
it is
also said to be
great
gift.
nuns.
There are hundreds of precepts to observe for monks and Most of them, however, are constitutional offences
example, having one's dinner, enjoying music, etc., can be harmful to nobody, but they form an offence for monks and nuns because of the constitutional laws laid down by the
human beings
in the
world could
all
fulfill
them,
this
nicer for
of us to
live in.
fulfill this five-
How many
[Much
to
14
Five Precepts
Q:
Regarding the fifth precept and its evil results: These are major offenses that most people can't imagine themselves committing. Can you add smaller examples that typical
to. i.e.
inhibitions leading to frivolous speech/gossip, resulting in inadvertently hurting someone or saying something
that
Drinking and drugs cause oneself harm don't notice immediately - drinks and drugs cloud and dull the mind, making one lazy and
one
regrets.
even
if you
A:
Q:
The comment
itself
it.
Regarding the constitution laid down by the Buddha: Can you comment on the purpose of the constitution lay down
by the Buddha. i.e. rules to support the lifestyle of contemplation and the attainment of supramundane happiness rather than the pursuit of mundane happiness.
A:
Each monastic rule and regulation has a particular purpose on the basis of a background story. For example, a monk
is
The
background of the story is as follows: one rainy night a monk went to a village for alms. Because of rain and
darkness, he mistakenly went to a backyard where the housewife saw him by the lightning and yelled in panic
"ghost, ghost!" Thus, the
to
spend a three-
month
with people of those days, who believed that green grass and crops were a sort of living things, and monks trampled
them
is
to death
why monks
by traveling during the rainy season. That are supposed to take a rains retreat for
three months.
Moreover, there are ten general purposes that concern every rule and regulation. They are as follows: to promote
the sangha's welfare, to promote the sangha's convenience, to punish bad monks, to honor good monks,
to
to avoid future
predicaments, to arouse
rules
and regulations.
'killing' if
Q
A"
Can it be called
kill
bacteria or germs?
the effort
made
knowledge
that
you
and
finally
resulting in its death. In the case of antibiotic consumption, there is a shortage of some factors. First of
all,
you may not really have the intention to kill a being, meet the requirements
necessary to be considered a living being. Anyway, I am quite sure if you take medicine as medicine with the
intention to cure a disease, there will not be any moral
offence committed.
'white lie'?
Is that
a moral offence?
is
intention. If
your intention is good and your action hurts nobody, then it cannot be said to be 'an evil deed'.
16
Eating Meat
Q:
One
day, ants
my house
for water
and
it
was
very difficult not to kill them. My room-mates think I'm crazy because I will eat meat but not kill a smaller being,
a cow.
seems very difficult for me also. Before, I was but now I'm confused. For monks the question is
I
They don't have to buy their food and they They just eat whatever is put before them, but for me when I go to the store I can choose. Doubt is very unpleasant. What are your wise words on the subject?
easier
think.
don't choose
it.
A:
unwholesome,
if
you
eat
it
with evil purposes, for example, to be respected by the people, (hypocrisy, satheyy in pali) or to follow traditional
moha) or
if
to
and so on.
it
involves
unwholesome
and ignorance. On the other hand, it can be wholesome if you eat it with mindfulness, or with wholesome
purposes, for example, some hermits in old day ate meat left over by wild animals like tigers or lions with the
According to the Buddha's teaching, the degree o f merit or demerit is determined by the degree of evil or good
mental
state that is
involved in an
can
be big difference in terms of evil degree between killing an ant and killing a cow. However, when you eat beef,
you don't
kill
19
involves no
as selfishness
(lobha), hatred or anger (dosa) and delusion (moha) and so on. Just eating meat cannot be said to be evil, at all.
Moreover,
is silk
bag and so on. Worse than that which is material, produced from thousands of a jewel, we use pearl which is kind of As bugs. particular
like leather shoes, leather
produced
worst
is
at the
that
we
expense of certain type of oysters. The are driving, killing hundreds of small
animals like insects or bugs. However, there is no sin simply because there is no unwholesome mindset
involved.
It is
all
of us are vegetarian. Just being vegetarian, however, cannot prevent us from killing each other let alone
all
You know, there are vegetarian groups that are involved in terrorism and war.
animals.
Buddhism is realistic, but not idealistic. Whether an action is wholesome or unwholesome depends on whether the
good or bad. For example, if you somebody with intention to make him happy, it is wholesome deed because it involves unselfishness (alobha), kindness (adosa) and wisdom (amoha). When you pay tax the same amount of money
mind-set involved
is
to the
it.
government, you may may even feel,upset about Then it cannot be said wholesome although it is the same as the other in terms of giving one hundred bucks.
So, no matter whether
activity
is evil if it
so on;
it is
wholesome
as unselfishness, kindness,
2O
CONCENTRATION TRAINING
SAMATHA
21
7.
Note it 'in' when the air comes in, and 'out' when the air
goes out. (Here, noting or labeling is helpful to concentration, but ifyou can do without it, it's up to you.)
is
on the nostrils
not leave this 'focusing point' from where the breath can be easily felt and observed. This will help speed the development
this meditative object, the stronger concentration
it
perseverance and without changing your posture. If you change your posture often, it means you give up too easily and your
So, you should try your best to focus your mind on the main object without moving too often, or changing your posture. Whereas in vipassana we observe many objects, in samatha we focus on only one object wihtout paying attention to any other object. If the pain becomes unbearable, you may change the posture, but keep your mind stay with the main
object constamly.
mind on a single object for a long time, but it helps here remember the saying: "Practice makes perfect."
24
Benefits of Concentration:
Thus, in due course of time, you will be able to concentrate on the object for longer and longer periods. Eventually, your mind will become stable, peaceful and sharp. Enhanced intuitive power, even psychic powers, can result from this
practice.
Concentration is also very important in our daily life. Without concentration, your mind cannot be stable enough to
understand what the teacher
is
mind becomes stable and sharp. With good concentration, you can write a good essay, professional article or profound thesis.
So,
is
should be obvious that the development of concentration very important for a successful life.
it
FOUR JHANAS
(Four Stages of Concentration)
When we
mind can be
we
known
as
Kamacchanda
minds and
interfere
Byapada
If
we
hate
someone
like
an enemy or
rival,
then
we
are
her.
how
to
These are thoughts of aversion. For example, when somebody insults or treats us badly, we get angry with him. During
meditation, we are very likely to think about arguing or fighting with him or her. Thus, these types of thoughts torture our minds from time to time, and ultimately hinder our practice.
Thina-middha
Sometimes, we become simply too lazy to practice meditation and may even give lame excuses for not practicing.
For example, "I should stop practicing, or I should start later because it is too cold, or too hot; too early or too late; I'm too
hungry or too full, and so on". So laziness also becomes a type of mental torture or hindrance to the practice.
26
Uddhacca-kukucca
restlessness of
The fourth mental torture is wandering thoughts or mind (uddhacca), and regret or worry We human beings rarely live in the present moment. (kukucca).
if
we
sit
house
at
we
loan,
and so on. Thus, our mind wanders away and becomes restless, and we feel regret or worry. One time a business woman came and practiced at the Mahasi Center in
Burma. She said she could not concentrate because she could
not stop thinking about trading cooking oil from Southern Burma to Northern Burma. Thus, our mind can be tortured by
that
We
often
beneficial or not;
we
practice
is
practice or not,
we can succeed in the and so on. Thus, our practice is constantly interfered with these kinds of doubtful thoughts.
reliable or not;
whether
breath,
Three Nimittas: By paying close attention to in-and-out and keeping our mind away from these thoughts or
mental hindrances, we will come to experience three stages of the meditative object as follows:
1.
in the case
form of meditation
2.
so vivid that
it
opening eyes.
3.
'patibhaga-nimitta' (identical form of the object). In due course of time, with the stronger concentration we will find the object transforming from its actual form into somewhat like three-dimension image. For
example,
we may
it
were green
going in and
The
First
Jhana
If we can pay full attention to that transformed identical form of in-and-out breath with the mind completely focused
on
it,
stage
is
mental factors:
(ekaggata).
Jhana, there are no mental hindrances present. Thus, the Second Stage of concentration or the Second Jhana consists
28
you
are
feel jealous
of your successful
rival, or
no mental hindrances, there is real happiness. When there is no real happiness. So, because
of concentration you are able to protect your mind from the mental hindrances allowing rap,ture (piti) and happiness
(sukha) to naturally take place.
mature that
vicara,
and
is
does not need to be supported by vitakka and no longer accompanied even bypiti and sukha.
this highest level
of concentration or the fourth jhana consists of only two factors: tranquility (upekkha) and concentration (ekaggata).
The mind
is
so pure that
it
that
we
can develop concentration up to certain level by focusing our mind on a single object for extended periods. Keep in mind
29
that
samatha practice takes single object that is conceptual and unchanging. Whereas vipassana takes whatever mental and physical phenomena present themselves as its meditation object. The practice is to directly experience all mental and
physical
30
Anapana
Questions and Answers
Q:
restless
mind
is
concentrated mind
is
here
is to
concentration can
know anything properly." So, just how imagine important the concentration is in your life.
could not focus
Q:
wandering a lot.
Am
mind?
A."
a common problem for every beginner who tries to focus their mind on a single object, since they have never done this before. Don't become discouraged. If others
It is
can do
this,
to
do
it.
Regarding the
wandering mind, in Samatha practice, you must focus on a single object, and not change objects. When you
find your
it
back
to the
meditative object. That's all you need to do in Samatha practice. Observing the wandering mind is in Vipassana
practice.
To help
in the case
may
in the Commentaries. When doing this, should not do less than five breaths or go beyond you ten, or make any break in the series. By stopping short of
recommended
five breaths,
concentration, and by counting beyond ten your mind takes the number rather than the breaths for its object.
When
make
is
the
first
count
when
completed, not when it in-breath So first, you count mentally' one', taking begins. when that in-breath is complete, you then count 'two',
the in-breath or the out-breath
when the out-breath is complete, 'count three' and so on up to ten. Then begin again from one to ten, and so
continue in that manner. If you take both the in-breath and out-breath as 'one', it is better to count only up to
five.
Q:
tried
going in or out beyond the nostrils. Is it ok ifI follow the breath through without staying on the nostrils?
A."
mind must be
fixed
on the
Q
A"
These are
better. If others
32
of love found between family members; and metta-pema, love (appamanna), unselfish, and totally pure.
Lustful Love
The
first
because
it is
kind of love, the lust of tanha -pema, is not pure defiled with selfishness or attachment. Recall
Henry the Eighth, the king of England over five hundred years ago, who killed one of his beloved queens when he found out
that she
to him.
pure, as
was connected
of love cannot be called pure and unconditional (appamanna) because it can disappear any time if conditions change, (i.e. if
they are no longer helpful or no longer faithful to us). Of course, there can be times pure love or metta develops between a husband and wife, or girlfriend and boyfriend. Imagine
how
pleasant and peaceful our lives would be if we can minimize selfishness or attachment, and arouse pure love
much more
33
heart.
like:
down
the
at his feet
an example of how
protection.
win somebody
else's heart.
applied metta for this purpose. Once the Buddha went to Varanasi to teach the first sermon to a group of five ascetics
who were
old companions of his. Initially, they made an agreement among themselves not to respectfully welcome the
his ascetic
and followed a path of self-indulgence. So, the Buddha sent metta to them to win their hearts. As a result they
disregarded their agreement and warmly welcomed him. Most importantly, they paid proper attention to the sermon until
have made an agreement that whoever fails to see the Buddha must pay a fine of R 500."
This upset
Ananda and he
36
Buddha.
On
Buddha concentrated
light that is
his metta
concentrated becomes a powerful spotlight, so also the Buddha's universal metta- when it was concentrated on a
to rush
person-- became so powerful that it caused the prince back into the monastery to look for the Buddha. Upon seeing the Buddha, he paid deep respects and apologized for
single
is
Buddha. This
how
the
win people's
So,
hearts.
metta to
is:
whose love or favor do you wish to win? Try applying fulfill your wish. However, do not forget what metta
unselfish and unconditional love. If you can develop true metta towards a person, surely, you will win his or her heart. So, we Buddhists traditionally send metta, for example, to our boss when we need a favor or to the interviewer when we
are going to have a job interview, or to the people
in a place
and devas
cases,
we seem to
be applying metta for our own good. Although our initial purpose may be for our own good, however, there can be
we can
surely enjoy
its
benefits.
Without Training
There
is
by a water buffalo. Upon seeing the buffalo, the monk sent metta to it: "May the buffalo be happy and healthy." But the
buffalo kept chasing him. It was only when the monk's attendant threw a stone at it did the buffalo stop chasing them.
The monk then made the remark: "Oh dear, your stone is much more powerful than my metta." Without proper training in
metta,
we
cannot apply
it
instantly.
If,
for
example we
try to
37
ride a bike without training, we will surely fall down, no matter how simple it appears to be. In the same way, it requires proper
it
effectively in our
daily
life.
May they be
There are beings I have seen or have never seen. be well and happy. There are beings living near or
happy.
far.
May they
and
rebirth.
short or
and happy.
There are beings
fat,
thin or
medium.
May
they be well
and happy.
Furthermore, the commentary suggests for us to begin metta
practice
I
by sending metta first to oneself. A phrase like "May be well and happy," is used in order to arouse feelings of sympathy which in turn makes it easier to generate metta to
It
others.
someone
as
happy and
healthy
38
Metta
Questions and Answers
Q-
You
said,
samatha practice always takes a single object. why does it take so many
object?
Good
question!
tomorrow
Do you send metta to others for their happiness or your own happiness? Can others become well and happy due
to
your metta?
it,
A"
and enjoy
its
benefits.
There
many
show metta
reaching the recipient. Once, a monk called Visakho took a four-month rains retreat to practice metta on a mountain
called Cittalo.
retreat,
when he was
about to leave, he heard someone crying nearby. He asked who was crying and why. "Sir, I'm Manikho, a guardian
spirit in this rose apple tree," he answered, "I'm crying because you are about to leave this place and go elsewhere. Before your stay here, we spirits used to be hostile to each other. But, for the last four months while you were here, we've had peace and harmony. If you leave here, hostility will surely resume among us." On his request, the monk extended his stay one more year. Each
spirit
requested that he
stay.
how
sent to.
The texts also mention that although a mother turtle never was killed,
39
the eggs turn rotten. Likewise if destroyed, she dies of a broken heart.
all
all
It is
Moreover, in a scientific article I read, it is said that one lover can mentally communicate with the other. In this
that the lovers could receive twenty of the message from their partners. Such discoveries suggest that the person we send metta to can study,
it
was found
to eighty percent
benefits
indeed receive our metta. So, we can conclude that the from the metta can accrue not only to the sender
Q:
Without
lustful feeling,
how can I
It is impossible to get rid of romantic the attainment of the third stage of before feelings Metta love is the attitude of wishing enlightenment. another to be happy and healthy without any expectations
Don't worry.
for one's
durable and peaceful than lustful or romantic love. Don't worry. I'm sure you won't lose your romantic life at all.
Actually, your romantic life can even because of the metta.
become
nicer
Q
A:
How
sorrow/sadness/empathy?
Compassion is optimistically thinking of, how to help someone to get out of trouble, whereas sorrow or sadness
is
4O
Metta practice is of two types: general metta (Anodhisa Metta) and individual metta (Odhisa Metta). Yesterday, I
explained the
first
one and
living beings. Practicing metta is honored by the Buddha as a special kind of merit that is much reater than ordinary merit
like giving to charity (dana).
it is
said:
"Monks,
By
whether
Today
would
like to talk
about
how
to practice the
which is a very high degree of concentration. According to samatha practice, we need to stay focused on a single object for as long as
individual metta for the attainment ofjhana
possible. So, instead
of sending metta to many or all living beings in general, we must send metta to an individual person until we reach to certain level of concentration. In this regards,
it is
metta. If
very important to select the right person as an object of we select the wrong person as a metta object, we
will encounter
lust.
41
Bodhi as an example. One day, prince Bodhi wanted to try individual metta and he decided to spend the whole night practicing. He told his princess to go to bed alone, so the princess locked the door and slept while the prince stayed
outside practicing metta.
First he practiced general metta wishing all beings well and happy. Later, he practiced the individual metta, starting with his beloved princess, since he thought that individual
metta should begin with someone he dearly loved. After some time, he happened to arouse lustful feelings instead of metta.
Here, the commentary says that he got up and knocked at the door to wake up the princess. However, since he did not
commentary says "bhittiyuttamakasi" (fighting against the wall). He did fight against the wall of the room. That's all the commentary says.
louder.
But
this too
was
know how the story ends up. [student laughter] This we should not send metta to an individual of the opposite sex because it may arouse lust instead person
I
don't
immediate
enemy of metta.
Far Enemy of Metta
If we send metta to the person we dislike, we are likely to arouse anger instead of metta. Last month, a friend of mine
called
me
He
stories
on the
phone.
US
leave the country in order to apply for permanent residency in accordance with Canadian immigration law. He went into the
embassy along with three friends including an attorney. But according to a new regulation, the American consular now
only allow one client in at a time. The consular yelled at him and told his friends to get out right away. He then rejected his
42
application and gave him another appointment for the next week. Therefore, I kindly suggested him to send metta to the consular so that he could win her heart. Do you know what he
said then? "No, never! Whenever I tried to send metta, I just imagined killing that bloody fool consular." [Here, all the students made exclamation, "Oh!"] That is why we should
we hate because
it
is difficult
The Person
So,
it is
to Start
Metta with
very important to select a right person for an object say, there are four kinds of persons
not to begin metta practice with: someone we hate, someone we have extreme love for, someone we neither hate nor love,
to start metta with
and our enemy. Therefore, the commentary recommends us someone of the same sex whom we highly
boys or mother for
in
girls.
Here,
common.
also.
we may also visualize him with a happy smile among his beard. Ok? All the men, let us begin doing metta by saying "May Robert be well and happy." Say it ten times, please.
the
[they all laughed initially, but then followed the request.] For women, Dianniar (the wife of Robert) would be the best
ten times.
43
(sukha) take place naturally, as the concentrated mind protects against the mental hindrances. Thus, the first stage of
concentration or the
first
Jhana
is
sustained attention (vicara), and concentration (ekaggata). rapture (piti), happiness (sukha) How to attain the higher levels of Jhanas can be known by
initial attention (vitakka),
such as:
No
Highest Jhana:
With metta samatha you can reach up to the third jhana, but not to the fourth (the highest jhana). This is because metta naturally associates with happiness rather than tranquility
(which
is
the
is
cannot expect to enjoy psychic or supernatural powers, which normally develop at the level of the fourth
why you
jhana.
Note: According to the commentary, we can continue metta with various kinds of people in sequence: someone we love
dearly such as friends, and then
hate,
and
44
Q:
You
lest
said
it
we
who
A:
It is
arouses lust instead of pure love. have lust for their same sex?
should not send metta to the opposite sex How about gays
unusual to have lust for one's same sex.Anyway, the point is not to send metta to anybody if it arouses lustful
feeling.
Q:
Isn't
it
A:
we have
practical
we
will be helpful in a
way to others.
Is it
Q:
A:
No, it's not. If visualization is difficult, you can simply wish him or her happiness. It is just like a prayer for
A:
Without metta, you cannot enjoy a happy life. Just how happy you would be if you could eat
Thanks
something, or go somewhere with someone you love. to metta, you can lead a successful life enjoying
it.
Q:
I love my grandfather so much. Is-it impossible him metta just because he is a different sex?
to
send
A:
Of course,
it
is
possible. If
for the
45
attainment ofjhana, however, you need to send metta to a single person for a long time, maybe, months or years
until
you
Anyway, sending metta to a different sex for a short time, should not be problem.
sex
is safer.
Q-
When I develop metta, I feel so sorry for those who are very poor, like the Indian people here that tears run down my cheeks. What is your advice?
When you send metta to people, you should pay attention
to the
A:
approximate cause ofmetta (padatthana) in the Pali texts, not to the negative aspects. Please try it again. Don't give
up
Q:
I
easily.
have been taught that one should start metta with oneself.
I
Am
A:
supposed to do so?
By
one cannot
Except that, however, jhana or any other merit by doing so. You can do that if you want, of course.
46
to teach
you
I
this
of practice. However,
you:
first,
because you may be too young for this type I have a few reasons to present it to
to
want you
understanding of the samatha concentration practice; second, Pali texts honor it as one of the four guardian meditations;
and
gain
thirdly,
expect
that,
more or
less,
you
will
be able to
some of its
benefits..
A True Fact
Whether or not we forget it, one day we will inevitably have to encounter it. Death is unavoidable. That is why the Buddha said: "Nobody can escape from death even if
Death
it,
is
lives.
about
they may hide themselves in the sky, in the ocean, or in a cave of a mountain." Nobody can escape from it. Death is a true
fact
of life.
Five
Unknown
Regarding our death, the Buddha said there are five factors about which we cannot know: what age we are going to die,
of what disease, what date and time, which place and which
life after
1.
death
we will
have.
Age
I
We don't know at what age we are going to die. Now, am my late forties. Many of my friends died at different ages. During primary school, one of my friends drown in a lake; a
in
classmate of mine
years.
who was very beautiful died in her teenage There are people who die in their mother's womb; some
47
we really don't
Disease
in various types
of accidents.
or
3.
what disease we
Time
In the world, every minute
dying. We do not know the date, day, season, or what hour we are going to die. We cannot know when it's our turn to die.
4.
Place
a foreign country, but are buried in their homeland. Actually, the Buddha once said: "There is no place in the world where
we haven't died before throughout the Samsara (the cycle of life)." We do not know where we will die, or where our funeral
will be in this present
5.
life.
'-
We cannot predict which life we will have after our death. There are some people who are reborn as human beings and can recall their past lives. It is acceptable that we have present
lives.
This can mean that we should have past and future lives
also.
48
One day, he tried to save a girl who was drowning in the river.
was saved, but unfortunately, he drowned. This was same river where I saw the ghost. On that very day, before his mother was informed of his death, she saw him
The
girl
in the
together with three women coming into the house and disappearing after a while. Three days later, he possessed
new
is
girlfriends.
It is
it
or not, but
proves there
life after
death.
Purposes
Although these five factors are unknown to us, we are surely going to die one day, no matter how educated or wealthy we are.
There
is
nobody who
world
more people
were born, this world would be empty of living beings within one hundred years. By reflecting on our death (a true fact of life)
we can become a better and wiser person. It can change our way
of thinking or our mental
attitude.
Here,
let's
take the
German
as follows:
"I don't
At which age, at which place, On which date, from which disease, And which life I will have after my death.
5O
Say the second passage three times. When you seriously practice this meditation, however, you should say it as long
as possible contemplating
on how
is.
No Jhana Attainment
on one's death, one cannot any levels of jhana, but only what is known as neighborhood concentration. Thi is because the meditative
By
attain
object
is
this practice is very helpful to reduce mental defilements such as greed, anger, hatred, arrogance and so
However,
on.
purpose
is.
51
Recollection
Of Death
Q-
What does Buddhism say regarding the argument that one can be attached to something or somebody, while at
the
me answer your question from my own experience. When I was a monk, I practiced this meditation on one's
fell in
love with a
girl
and disrobed.
[Students laughed]. Just like a drug addict, even though I know the inevitability of my death, I could not overcome the sexual urge. According to
first
Buddhist scriptures, even after you have achieved the and second stages of enlightenment, you are still
married because your wisdom
is
I
liable to get
enough
Anyway,
is,
there a truth
A."
Very good question! The truth beyond this to be realized is Nibbana, which is reverse side of mind and body like light and dark. You need to practice vipassana to be able
to appreciate
it.
Q.-
52
but does this also reduce our happiness, thereby leading us to a neutral existence rather than happiness?
A:
is
much
superior to the
first
because
results
worry, anxiety, laziness, boredom, delusion and so on. Just imagine how horrible it feels, when you get angry or
worried or jealous or sexually active or bored and so on. Imagine how calm and peaceful you would feel with no
mental defilements. So, you will find real happiness when you can reduce defilements by recollecting your death.
Q:
How
mental defilements?
A:
If you carefully
that everything
world
is
now
meaningless. In similar
also
find this truth in your own life if you practice the meditation on death. Then, you won't find anything or anybody to be attached to, or to be angry with, or to be proud of. Thus, mental defilments such as craving, anger,
hatred, jealousy, etc., are reduced.
53
WISDOM TRAINING
VIPASSANA
VIPASSANA
last week, we studied samatha concentration the theoretical and practical aspects. I would from both practice
like to express
participation.
my
I
Now,
appreciation for your whole-hearted would like ..to teach you vipassana or
wisdom training. I hope you will participate with the same amount of enthusiasm you showed in learning samatha
practice.
(noun).
is
be extraordinary seeing. In the same way, to see a person is ordinary seeing while to see mental and physical phenomena
instead of a person
is
extraordinary seeing.
Sayadaw
practice as self-research.
for example,
you need to watch them for the whole day or months or even years. You must note what
they
eat,
eat, how they eat, how much they eat, how often they how they sleep, how long they sleep, how often they sleep, how they make love, what are their emotions, what is their
social life,
self-research,
we
we
57
washing our hands, reaching for something, opening or closing the window and so on (kaya-nupassana). We also must note
we feel and whether they are pleasant, unpleasant or neutral (vedana-nupassana). Also, to be noted is whatever mental activities we have such as thinking,
whatever sensations
planning, imagining, daydreaming, analyzing, reasoning (cittanupassana); and in addition, whatever senses are obvious such
as seeing, hearing,
and so on (dhamma-nupassana).
human beings from many aspects such as the physical, mental, emotional and psychological aspects. Scientifically, we know
a great deal about ourselves, such as digestion system, blood
circulation system,
can
we
metabolism and so on. So, what knowledge gain about ourselves from doing vipassana self-
research?
Suppose, for example, you have learnt almost everything you can about India from books,-video tapes, movies, or 'Google'. I have been staying in the USA for the last few months and thanks to a friend of mine there, I know how to use 'Google'. So, I am now a modern meditation teacher,
right? [students laughed]
No
matter
how much
information
about India you have learnt from Google, a few days visit to India can exceed or outdo all those other ways of obtaining
the information.
Do you know why? The India you have learnt from books or 'Google' is not the real India. What you are directly and currently experiencing is the real India; real Indian
soil, real
Indian
air,
58
research.
Now,
let's start
practicing vipassana.
1
to 5 are the
same as in samatha
Sit
2.
lap. (This is
customary
recommended
development of
is
allowable.)
but
Close your eyes, (There is no such instruction in the texts, it helps to exclude diverting attention to visible
objects. If
you
think, however,
it is
better to
keep your
6.
letting
your
7.
When
the
"falling"
abdomen rises, note it as "rising", and as when it falls. (Here, noting or labeling is helpful
to concentration).
8.
When you find your mind wandering, don't just draw it back to the main object, but closely and carefully make a
note such as "thinking, thinking". This is known as awareness of thought or mind (citta-nupassana). When
the thought disappears, return immediately to the main object of noting "rising" and "falling" of the abdomen.
9.
When you
itchiness,
feel
This
is
numbness, and so on, note them as they are. known as awareness of sensation called vedana-
59
may
62
Q:
what one
is
note 'hearing'?
A:
either the sound or just hearing. However, must put emphasis on the internal object. So, you you should note (know) 'hearing' rather than the sound. For more precise awareness it is helpful to identify what you
Q:
find that
first
it is
easier for
have
spent a while practicing samatha in order to a basic level of tranquility and peace within develop
Is this
myself.
method ok?
is
A:
That
is
ok.
Samatha
is
directly
supportive to vipassana.
It is
Q-
What
is
They
are supportive of each other. A certain amount of concentration is necessary for insight knowledge to
develop.
Q..
What
is
vipassana?
A."
(i.e.,
mind and body that are present and internal). Its purpose is to attain insight knowledge and enlightenment.
that
is
pannatti
purpose
is
to
Q:
my
abdomen
I
so
it
is
strenuous to
A:
Q:
and touching'.
to
be effective?
A:
momentary concentration
you need
to stay focused
is
why
on a
home object as
Q:
long as possible.
A:
whenever you
remember to and do
Q:
it
as
much
as possible.
A:
light; massage your limbs; pull on your ears; wash your face; stand up and walk. If after you have tried all these you are still sleepy, then mindfully
go
Q:
I
to bed.
is it"
this
be over?"
It
meditation. Like any other type of research, Vipassana requires time, energy and a desire for the best results.
64
Sutta, the
six sections:
2.
3.
4.
5.
6.
Patisambhida-magga and
Visuddhi-magga unanimously say that among these six, only 2, 3 and 5 are counted as vipassana, and the remaining three
are considered samatha (the
2, 3
how to practice as
(2)
follows:
he knows when he
standing
his
'I
he
is sitting 'I
am
it".
lying
down; or just as
disposed so he knows
(3)
in stretching,
and carrying the bowl, he applies clear comprehension; in he applies clear eating, drinking, chewing and tasting and so on." comprehension,
,
(5)
however
it be placed or disposed, by way of the material elements: 'There are in this body the element of earth, the
What to Observe
According to the above-mentioned passages, we are
instructed to observe all kinds of bodily behaviors or actions
sitting, reclining, looking straight or sideways, bending or stretching our limbs, changing our clothes, eating, drinking, chewing, savoring, even our physical
becomes strong enough, if we try to note all the various objects occurring to us from moment to moment, it will only cause our mind to become restless.
Therefore, it is important to have a home object to focus our mind on. Mahasi Sayadaw taught us to observe the rising and falling of the abdomen as a home object when sitting,
and the steps of our foot when walking. So, we should keep our focus on the rising and falling of the abdomen for as long as possible. If any other object interferes with it, like a
them
wandering thought or hearing a sound, we shoul simply note as they are, and then immediately return to noting the
home
object.
Why to
Out Breath
Here, a question may be raised:
if both are actually to Pali texts actions? According bodily (Patisambhida-magga and Visuddhi-magga commentaries), the observation of the
warm
of the wind element, kaya-nupassna. In any case rising and falling is a bodily action that is always present and obvious
enough
it
as a
home
home
objects.
What to Experience:
Although we are supposed to observe the rising and falling of the abdomen or lifting and dropping of the foot, what we
can really experience is not the rising and falling or lifting and dropping, but the various bodily elements involved in
those actions (especially three fundamental elements such as
earth, fire
rising and
and wind). For example, when you observe the falling: one moment you may experience hardness
or softness, heaviness or lightness, (which characterizes the earth element), and the next moment you may experience
67
place,
known as nama-rupa-pariccheda-nana,
between mind and body.
Full Enlightenment
the
knowledge
that distinguishes
It
Can Lead To
By
can become fully Ananda was trying strenuously to attain arahantship ovemight on the eve of the first Buddhist Council. Throughout the whole night, he was practicing a form of vipassana meditation known as
practicing just kaya-nupassana,
we
kayagatasati. His practice consisted of: noting his steps, right and left, raising, pushing forward and dropping of the feet;
noting, happening
by happening, the mental desire to walk and the physical movement involved in the walking. Although
this
went on till
it
was nearly dawn, he had not yet succeeded Ananda realized that he had
practiced the walking meditation to excess and that, in order to balance concentration and effort, he should practice
meditation in the lying posture for a while. He entered his chamber, sat on the couch and then began to lay himself down.
'lying, lying,'
and in an
instant,
who
has
laid
down. As he began to
down he
reached sakadagami (one who has attained the second stage on the path.), then anagami (one who has attained the third
stage) and finally arahantship (the noble one who has attained the last stage on the path). Reaching these three successive stages of the higher path took only a short while. Just consider
this
example ofVen. Ananda's attainment ofarahantship. Such an attainment can come at any moment and need not take
it can be noted from this example that can be fully enlightened by observing just the body.
long. Moreover,
we
68
Q:
Should there be
distinct Separation in
walking meditation
"left/right"?
You
your concentration
is
not strong
many
however,
when your
concentration gets stronger enough to note in more detail, you can note it in two parts walking "lifting/placing," or three parts "lifting, moving, placing."
Actually,
the
you can even observe more detailed parts of whole process depending on how strong your
is.
concentration
Q-
my
head, or can
just
A:
it
Saying doesn't matter. What matters most to be aware of as it is. Initially, however, making a mental note is
knowledge of an object.
Q:
Is
more
at
developing
concentration or awareness?
A:
and awareness. However, any knowledge requires certain degree of concentration. So, you should focus on the main object
It is
insight or
rather than
random
ones.
Q:
Is
it
on the breath
as
on the
abdomen?
69
A:
to develop concentration
Q:
walking, is it better to walk naturally or deliberately? Should I place my feet flatly on the ground or begin with the heel and move on to the toes?
Rather naturally, but
it is
When
A:
as if we
were
Q:
Is it
okay
walking
meditation because
dropping",
I
when
A"
strong,
is not strong enough more detail. Later, when it gets many or in more detail. can note more objects you
objects in
Q:
meditation be done?
How should
A"
walk normally and pay attention to your foot. Try to experience what sensations are arising and passing away in it. Regarding thoughts, you should keep on noting
(unless
foot's
it
interferes
object.
70
AWARENESS OF SENSATION
Yesterday,
I
So, today
would
explained about the awareness of.the body. like to explain about the awareness of
to
"Herein, monks: a
'I
monk when
experiencing a pleasant
experience a pleasant feeling'; when feeling knows, experiencing a painful feeling, he knows, 'I experience painful
feeling';
feeling, he
experiences neither-pleasant-nor-
unpleasant."
Sensation
Moment to moment
sensation,
next
unpleasant or neutral sensation, and so on. Walking, for example, makes us feel pleasant after a long sitting, but is unpleasant after some time. Sitting makes us
feel pleasant after a
moment an
is
some
most
arise.
We
becoming uncomfortable,
sides.
we have to change
to
location according to the changes of weather and temperature. For example, we need to wear thick clothing or stay in heated
rooms when
it
is
cold,
and wear
it is
an
air-conditioned
room when
Thus,
we
are constantly
71
struggling to replace unpleasant sensations with pleasant ones. Without mindfulness, we rarely notice these changes in our
sensations.
Dukkha
a
common problem
Unpleasant sensations (dukkha) are the most obvious and for every one at the beginning of
it is
a good meditative
how
Upekkha
Regarding neutral feeling (upekka), it can be experienced any time you pay attention to it, although it is not as obvious
as the other
to
Vipassana formula, however, most obvious object. (yatha-pakatam vipassana-bhinives depending on how obvious an object is, vipassana takes place).
we
So Mahasi Sayadaw instructed meditators to observe Sukha (pleasant) and Dukkha (unpleasant) rather than Upekkha
(neutral feeling).
We
can experience
if the attention is
focused
it.
There
is
a highly respected meditation master who instructed his meditators to practice vipassana by paying attention to the whole body from head to toe, and from toe to head. I believe
they experience this neutral feeling.
by observing
72
fully enlightened.
The
commentary
Once, about 60 monks were doing an intensive retreat in One night, one of them was taken by a tiger
while practicing. All the restof the monks tried their best to save him. However, the tiger took him onto a mountain cliff
where nobody could follow. All they could do at this point, was 1o remind him to practice mindfulness. "Sir, it is time for
you," they reminded him to take refuge in the Dhamma, "do vipassana meditation practice and nothing else."
As
noted
severe as
it
it
and
full energy like this, we not our pain but just an impersonal sensation. At that point, our experience of pain can change
over. If pain
greatly.
Moreover,
we can
see
it
changing from
moment
to
moment,
increasing, decreasing,
body, disappearing or reappearing and so on. Thus, awareness of sensation is developed. It was in this way that the monk
successfully observed pain until he became fully enlightened only a few moments before his death. From this story it should be noted that by observing sensations alone we can become
fully enlightened.
All
In conclusion, I would like to tell you about all we need to do with our sensations. Every beginning meditator always encounters several kinds of upleasant sensations such as
stiffness, ache, numbness, itchness, prickliness, soreness, heat, and so on. All we need to do is to note them. If you feel itchy,
it
it
numb";
if
you
as "pain, pain"
persistence until
them
disappear.
When
home object.
You may often find, however, that the more you note, the more pain you feel. Don't worry. It is just because you pay more attention to them, and your awareness of them becomes clearer. If they become unbearable, however, you can change
your posture slowly and mindfully, i.e., noting all mental and physical actions involved in the changing process, starting
be noted as
it is.
the
noting rising and falling of the abdomen. In due course of time, with the stronger concentration and
home object,
become
less
and
sit
for
two
to three
hour comfortably
74
Q-
When
A:
noted
it,
however,
it
severe.
more
attention
you pay
more
severe
less
may feel. With less attention the pain can appear severe. Don't forget, we are noting pain to be aware
it
of its true nature, not to get rid of it. To develop awareness of sensations you should note each one as it is, with
patience and persistence
Q.-
Vipassana meditation recommends that one should note pain rather than reacting to it. If pain is the body's means
hot touches
the cause go
that
A:
far,
Anyway,
letting
for
makes sense
to give worthless
things
away
in
exchange
will
No matter
how wisely you take care of your body, it will surely decay
as time goes
there are
by and
why many who sacrifice their lives or limbs for enlightenment. You know the saying, "No pain, no gain," right?
75
heroic meditators
Q:
let
go of a sensation or
let it
away?
A:
All
you need
to
do
is
they are.
Q:
What
sensations
am
meditation?
A:
In vipassana meditation,
are trying to be
happening in us. Just feel your foot; be aware of what sensation is happening from moment to moment. "Fortunate people
see
aware of what
what
is
for."
Q:
are.
That
is
really all
you
need to do. Insights will take place naturally in due course of time. "Pain is your friend."
76
AWARENESS OF THOUGHTS
Yesterday,
I
The Buddha
Herein, monks, a
the
monk knows...
with
lust;
mind with
lust as
lust;
the mind with hate as with hate; without hate as without hate;
the
without delusion;
the the the
in a
shrunken
state;
state as in state as in
a distracted
state;
state; state;
mind in a developed
a developed
in
the
an undeveloped
and so on.
to
really are.
We
something or someone. Actually, there are only thoughts not thinkers. Thoughts arise depending on our sense organs, senseobjects and attentiveness.
arising.
after
up a lamp.
If we practice
Wandering Thoughts
Often,
we
experience what is really happening. Old people tend to think of their golden days in the past, while young people are planning for and thinking about their future. Here, I would like to tell you a story from the Reader's Digest to illustrate
"No," the doctor said, "I'm asking about the injury on your
head."
said,
He continued thus: "25 years ago I worked for a farmer who had a beautiful daughter. One evening, she visited me
and kindly asked, 'Are you bored with our farm?'"
"I replied
'No, I'm not. I'm happy here.' " "She continued, 'Are you lonely?'
"
are
not lonely?'
'Oh yes,
sure.'
At this
"No
"Of
Sir,
course,
am
explaining about that," he said and "This morning I was on the roof of my
what
78
thoughts. For exanple, if we are mindful of our thoughts or emotions while driving, we will not have an accident. Nor
would we cut our finger while cooking in the kitchen. Thus, the awareness of thought is very beneficial in our daily lives in addition to its main benefit of insight knowledge.
Up to Full Enlightenment
More importantly, by observing our minds or mental states,
we can become fully enlightened. During the Buddha's time, there were many monks, nuns and lay people who were fully
enlightened by observing the mental states of happiness or
rapture
samatha meditation.
All
Anyway, all we need to do with thoughts is to be aware of them as soon as possible. It is very important to note thoughts
before going back to the
home
it
object, so that
as "wandering"; if daydreaming,.
"judging"; if angry, note it as "angry"; if jealous, note it as "jealous"; if anxious, note it as "anxious"; if worried, note it
as "worried"; if emotional, note
it
noted carefully. Right Normally thoughts disappear the home we must back to afterward, object, i.e., noting go
if
of the abdomen. Naturally, thoughts will again. Don't worry about that; just note them over and over again. Remember that this awareness of
rising
and
falling
8O
Q.-
If there is
A:
That
is
is
right there is
changing from moment to moment. Like a computer program that can find and fix its error by itself, the thought
process that
its
error
is accompanied by wisdom can find and fix by itself. For textual explanation, we have a sort
of sub-consciousness that
is
accompanied by inborn
enough
and
What
If
is
you
mind
is
yielding to
anger. Then,
to the anger.
you
will likely
do something
unskillful
due
nuclear weapons are. They were actually invented by nobody, but by human hatred. It is similar with other mental defilements such
as greed, attachment, desire, jealousy, worry, anxiety,
regret, pride, delusion, ignorance,
and so on.
When your
it
mind becomes
can
How
can
my
thoughts?
Do
label
it
as consciousness?
A:
AWARENESS OF DHAMMA
(Dhamma-nupassana)
Sutta, the
1.
Regarding the awareness of Dhamma, in the Satipatthana Buddha expounded on it in five groups:
2.
3.
4.
5.
Actually, mental and physical phenomena themselves are sorted into five aggregates or twelve sense-bases. So, by
observing those mental and physical phenomena and experiencing their causality and impermanence, we will realize
Seven Factors of Enlightenment and Four-fold Noble Truth
at the
attain
to
we will eradicate five hindrances, when we magga-phala enlightenments. So, all we need to do is observe the mind and body from moment to moment.
same
time,
Awareness of Dhamma
As
a matter of fact,
'Dhamma' here
of
mental and physical phenomena, and therefore any kind of awareness, such as awareness of the body, sensations or
thoughts can be called dhamma-nupassana. However, the observation of bodily actions has been already counted as
namely seeing,
hearing, smelling, tasting and touching should be counted as dhamma. That is why Mahasi Sayadaw instructed us simply
to observe these senses in the case
of dhamma-nupassana.
if
Therefore,
it
is
dhamma-nupassana
83
"seeing".
as color, seeing consciousness or eye, along with their causality and impermanence. In the same way, the rest of the senses
ear; smell,
should also be understood: sound, hearing consciousness and smelling consciousness and nose; taste, tasting
Although the observation of senses is taken as dharnrnanupassna as mentioned above, it is reasonable to assume that
awareness of any kind of mental or physical phenomena can be said to be dhamma-nupassana. As an example, we should take Venerable Cula-panthaka who was fully enlightened by
intensely observing a piece of white cloth, and focusing
on
how
it
became
it is
very
difficult to
it
know
is
not certain
whether he practiced awareness of the body, sensations, or mind. In a case like this, it is reasonable to assume that it was
awareness of dhamma, dhamma-nupassana.
Nun Khema
Regarding this point,
let
way in which Nun Khema became enlightened. Being the chief queen of King Bimbisara, she was so proud of her beauty that she would try to avoid seeing the Buddha who allegedly was
talking about the negative aspects of physical beauty. The king was a dedicated disciple of the Buddha and had attained the
first
ofVeluvana monastery's pleasant and peaceful atmosphere. Hearing this, the queen became interested and
sing in praise
When the queen arrived at the monastery, the Buddha was expounding the Dhamma to an audience. By his supernormal
84
povers, the Buddha made a very beautiful young lady appear, sitting not far from him, and fanning him. When the queen came to the audience hall, she alone sav the beautiful young
that
Comparing the exquisite beauty of the young lady to of her ovn, the queen realized that her beauty vas much inferior to that of the young lady. As the queen looked intently
lady.
again at the young lady, her beau began to fade gradually. In sav under her nose an old decrepit being, vhich
again changed into a corpse, her stinking body being attacked by maggots. At that instant, the queen realized the
impermanence and worthlessness of beauty. The Buddha knoving the state of her mind remarked as follovs:
is
decay. Look carefully at the body vhich is thought of so highly by the foolish. Look at the vorthlessness of the beauty of this
young girl."
Two
Questions
this,
After hearing
enlightenment knovn as Sotapatti-magga. In this case, a question may be raised: Did she attain sotapatti-magga just
by listening
to the
Dhamma
talk? Actually,
many
similar
incidents can be found in the Pali texts. In cases like this, the
attain
commentaries unanimously and firmly say that nobody can any level of enlightenment without observing mental
and physical phenomena, their causality and impermanence. Therefore, the queen or many others under similar conditions
are believed to have observed
to the
mind and body vhile listening and sav impermanence. These are exceptional people who have mature parami (spiritual talent
Dhamma
talk,
or aptitude accumulated
gravitation just
by seeing a
fruit falling
from a
tree.
Millions
of us could not do that even though we have been seeing fruit falling from trees for years, even ifa durian falls on our head!
Another possible question is: "Which type of awareness did the queen or Ven. Cula-panthaka practice; body, sensation,
mind or Dhamma?" Here, awareness of dhamma (dhammanupassna) should be the answer because kinds of awareness.
All
it
can cover
many
We Need to Do
when
Anyway, all we need to do is note seeing as "seeing, seeing" the mental state of seeing arises into our mind stream.
sitting, if you
Similarly with hearing, smelling, tasting, touching. So, while hear noise, note it as "hearing, hearing", with
is,
external object,
hearing rather than noise disappears, we should go back right away to the rising and falling. If the noise lasts long, we should ignore it and try to focus on the rising
i.e.,
the noise.
When
and
falling. Similarly
when
falling are not obvious enough for awareness, we rising are usually instructed to observe touching especially between
and
86
The
First Benefit
is
the
first
benefit
of vipassana practice. Nowadays, we try our best to make ourselves beautiful and good-looking. We try to make our face
look better and nicer by using several kinds of cosmetics;
we
make every
part of our
body
eyelashes, nose, lips, teeth, breast, waist, buttocks, legs and so on. We even spend thousands of dollars on plastic surgery
make our appearance better and nicer. However, we forget one thing that makes us uglier than anything else in the world can do. Do you know what it is? Please raise your hands.
to that
[Some of the students raised their hands and said 'It is anger makes us ugly, and another another said 'worry']
Yes, you' re right. It is the mental defilements that make us more so than anything else in the world. We have mental
ill-will,
ugly,
delusion, ignorance, jealousy, conceit, covetousness, worry, anxiety and so on. Now, you are teenagers, and you are young
and beautiful
looking you may be, if you are angry, you will become as ugly as a demon. You can read somebody else's mind through
his or her facial expressions. For example, if somebody feels jealous of your success, his or her face will become obviously ugly and disgraceful. You can easily observe this. In the same
way, you can see how ugly and disgraceful a face can look it is filled with greed, hatred, conceit and so on.
if
By
practicing meditation,
87
we can keep
these mental
when we
feel jealous
it
of
somebody
over
it.
else's success,
jealous'. Thus,
we
is
we
should note
This
called khanika-pahana
are fully enlightened,
all.
(momentary
overcoming).
When we
for
Remember
more
beautiful
why if you want to be beautiful, practice meditation rather than spending so much money on the cosmetics.
The Second
Benefit
Overcoming sorrow and lamentation, or worry and anxiety Nowadays, people are more and more stressed because of so many demands made by professionalism, competition and complicated social affairs. Life is no longer simple, but has become more and more
is
complicated.
While material products have improved and become more we have to work harder and harder to meet our insatiable desire for these products. The more you want the more you suffer. In the end, you may end up with more
useful,
sleepless nights
should be aware of this state by noting it as "worry, worry." If your concentration is not strong enough, worry may get the upper hand on you. But don't give up easily; keep on noting
"worry, worry" At least you can observe that you are suffering from worry. Eventually, you will be able to keep the worry
under control; your mind will calm down, and you will fall asleep. Next time you worry about something or someone, don't take a tranquilizer or sleeping pill, try meditation.
88
Here,
let
I
years ago,
for an operation.
was very
worried about
my
and
my wife
two years old at that time. If would happen to my family without any financial support. The worry made my heart beat faster and faster and my face more and more gloomy. I made. every possible attempt to overcome it by chanting or praying or sending metta to all
living beings.
But all
I
noted
on the worry because "worry, worry." it was so predominant at that moment. After a few moments, it really worked. My mind calmed down and I could finally
found
easy to focus
accept having the operation without worry.
Another time,
truck hit
my
My
destroyed. Even though nothing physically happened to me, I became so anxious and worried that I could not answer when
belonged to
I
me questions. Moreover, the car my meditation center and not to me and could
I
it.
In
remember
I could show my face to my was so upset that I could not telephone numbers to call the center. Then, I I
how
fortunately,
noted "worry,
worry" or "anxious, anxious" and after a few minutes, my mind calmed down enough to remember the numbers. Even
then,
shaky, making it difficult to hold Then again, I noted it as "shaky, shaky". In the end, I was able to manage everything successfully thanks to meditation. So, if you ever get in any trouble and feel very upset, don't do anything silly, but do remember your
my
hands were
still
meditation instructions.
89
The Third
Benefit
Is to put an end to mental and physical pain. Pain is unavoidable in our lives because our physical body is subject to pain even though we are really afraid of experiencing it.
From time to
see patients
time,
we may become
ill
we may who complain bitterly about their severe pain. Even in our daily lives, we often have to change our physical posture, because any posture we hold for too long will become painful. There are many cases of yogis who were cured of
that cause us severe pain or discomfort. In a hospital,
their chronic diseases
by meditation. According to scientific one research, possible reason is that many diseases are more or less related to the mind. If we can keep our minds calm and
peaceful through meditation, we can reduce diseases to some extent and there are times when they can be totally cured. Mr.
Goinka, a well known meditation teacher, once developed a strange headache. Even though he was a wealthy man and was able to go to western countries for treatment he was still
not cured. Finally, by practicing vipassana meditation under
the guidance of a
Burmese teacher, U Ba Khin, his strange headaches were totally cured without any expense.
Buddha visited one of his close disciples, who was seriously ill. After giving some consoling words, the Buddha said: My Dear devotee, suppose someone got a thorn in his flesh, and tried to tke it out with
One
day, the
called Nakula-pita,
remained in the
another thorn and unfortunately, the second thorn broke and flesh. Thus, he suffers a double pain. In the
same way, physical pain is the first thorn, and worry about it the second and so you would have to suffer a double pain. That is why when you have physical illness, be mindful so that you won't suffer from this double pain". Following this
is
advice, Nakula-pita
managed
by being
90
Regarding pain from an injury, a monk who is very close me said that one day, he got big cut on his foot while walking in the forest, and had it stitched without any anesthetic. He then said that he found meditation works very well. By noting
to
"pain, pain," with full energy, he could calmly accept getting the stitches. Thus, vipassana meditation can help us to
overcome pain at least in a temporary way. To put a complete end to all physical and mental pain we need to practice until
full
remember
enlightenment. So, when you are facing pain, please to first use meditation rather than painkillers.
The Fourth
Benefit
insight knowledge. By noting whatever is experienced through our senses, we can see the true characteristics of mind and body. We can experience our body
Is to attain
in terms
1.
Earth element
lightness
2.
3.
Fire element
warmth,
heat, cool
and cold
fluidity
4.
and senses (Dhamma). In due course, we will be able to see their causality and changes from moment to moment. In this way, vipassana insight
feelings (vedana), thoughts (citta),
knowledge begins
to develop.
The
Fifth Benefit
Is to experience Nibbana. Here, "nibbana" literally means non-attachment. All sufferings come from attachment. For
91
I saw a funeral in the Neranjana was walking on the bridge. It was a woman. I reflected that if she were my girl friend, I would be suffering a lot. You
river as
was not my girlfriend. I had no attachments to her, and so I was not worried at all.
That
is
why
the
Buddha
said:
attachment; danger comes from attachment, there is no worry or danger for those who have no attachments." Once we are
tranquil
It
detached from something or someone, we will find ourselves and peaceful. This is the literal meaning of"nibbana".
is
unconditioned. Here,
also defined in another sense as 'asankhata, all mental and physical phenomena are
is
unconditioned.
It is
totally the
opposite of mind and body in all aspects not unlike darkness and light. It can also be described as' complete peacefulness'
that
compares approximately
to a
is
neither sadness nor sensual pleasure, only a tranquility that is far superior to any kinds of sensual pleasure. This is the highest.
benefit
92
Regarding higher rebirth, actually vipassana is practiced for enlightenment and liberation. According to Pali texts,
however, even the highest vipassana insight called gotrabhu can still result in rebirth unless you are fully
enlightened. So, the rebirth that is produced by Vipassana merit can even excel those by dana and sila because
states.
94
The
methods
The Mahasi
and
fall
sitting
and sensations
in the
other teachers instruct yogis to focus on the in-and-out breath as a primary object. In one
feet during walking.
tradition, meditators are instructed to breathe so vigorously
Some
that they
foam
at the
mouth, and
may even
fall
unconscious
to the floor.
yogis to mentally move through the body and observe sensations, from head to toe, and then from toe to head. In
of attention.
practice meditation even while in the kitchen or cooking driving on busy roads. It is not as difficult as you might think. Just focus on your mind or
He
often said:
"You can
Paramattha
So,
First
it is good to know the criterion for a Vipassana object. of all, a vipassana object must bepararnattha, that means
what
really exists in our experience (atta-paccakkha). For example, when you see an apple, you may experience its color; when you touch it, there may be the experience of hardness
warmth (fire element), solidity (water element), or pressure (air element). If you eat it, what
(earth element), coolness or
you can
and
nutritional
is
95
nowhere to be found: 'apple' is pannatti, "conceptual truth". Elements such as hardness, coolness, pressure, color, smell, taste and nutrition, on the other hand, can be directly
experienced so they are consideredparamattha, or "ultimate
me
offer
one of
my own
experiences.
One day, when I was a teenage novice (monk), I went on alms round. A beautiful girl about my age offered me a cake. As I
bent
my head to
receive
it,
it,
and
our foreheads accidentally touched. I felt somewhat lustful and had gooseflesh sensations all over my body. What I
actually experienced was not the girl, but just warmth from her forehead. But I identified it with my concept of the
beautiful
girl.
That
is
warmth
was pannatti.
A vipassana object should also be internal because you cannot directly experience extemal objects. When someone
feels itchy, for instance,
itchiness.
his or her
Thus,
it
is
you should notice is not the noise, but the process of hearing, which is internal. Note it as "hearing, hearing," rather than
"noise, noise."
Vipassana "pain" or itchiness" rather than "biting, biting." object must be an internal phenomenon that you can
experience directly for yourself.
Present
vipassana object must also be arising in the present moment, because past and future cannot be directly
experienced.
96
you will miss their present must observe objects moment you to moment without judging, analyzing and reasoning. For example, if you want to see real lightning, you need to see it the moment it strikes. If you intellectually analyze what the
If you analyze objects intellectually,
characteristics. Therefore,
lightning
is after
or before
it
strikes,
it is
order to see a present object you have no time for judging, analyzing or reasoning. That is why it is very important for you to note the object the moment it presents itself. In brief,
an object for developing insight must be paramattha, intemal and immediately present.
Regarding this point, it is worthy to note that any moment can be said to be the best moment for one to practice vipassana
because presently arising objects can be experienced every moment. That is why the Buddha has instructed us to be
mindful
all the time, without neglecting even the spent in the restroom.
moments
No
Solid
Form
is
There
no
solid
form
According
to
form
the
is
of three kinds in
its
smallest size.
up in the air when a vehicle form that can only be seen through the sunrays; and 'paramanu' is the form that cannot be seen by one's naked eyes. Even the smallest material form can be divided repeatedly until there is no solid form but only energy. When you see a form of something or someone, ultimately, it
'Ratha-renu'
is
is
just an illusion.
No Movement
no movement of material objects in the ultimate all mental and physical phenomena are arising and passing away so fast that they have no time for any other
There
is
sense because
97
restlessness
moment
and skeptical doubt) simply by noting them the they appear. With practice, your concentration and
You
warmth, coolness, tension, tightness, pressure and so on when you note physical objects;
pleasantness or unpleasantness when you note sensations; or different thoughts when you note the mind; and seeing, hearing
etc.,
2.
moment they take place. For instance, a sort of physical disorder arouses itchiness somewhere on your body; the
itchiness in turn gives rise to the desire to scratch
it;
that desire
makes your hand move there and scretchs it. While noting your bodily actions, you will find intention as a reason for the actions you do. When cold, desire for a cup of coffee tends to take place and when hot the desire for ice-cream. Thus, you can see the causal charactieristics of mind and body.
3.
Common
first
two
characteristics,
you
will be able to
realize the state of impermanence, and non-self of the phenomena. This is how suffering are formed, Vipassana insights overcoming illusion.
99
the coldest
Buddha, he asked:
"Sir, did
"Yes,
those
who
sleep well."
coldest
But Hatthaka was skeptical, "Venerable Sir, this is the week of the year, and you are sitting on bare dried
exposed to the wind.
How could
a rich
man
He
is
waited
upon by four lovely women, lying in a luxurious bed under romantic candlelight. Do you think he would sleep well,
Hatthaka?"
"Yes,
sir,"
"No, Hatthaka, he wouldn't, because his heart would be scorched by the fires of lust." The Buddha continued, "Hatthaka, I am free of those mental defilements which can
100
by,
made
he had eaten millions of different kinds of food and had millions of beautiful women his queens. In the end,
woman
that could
make
in despair
he committed suicide
by jumping into the ocean. This story shows that although we may think something else will be better than what we have, if we see the object clearly, we often find it not as pleasurable as we expected. It is at these times, that we are simply under the
illusion
of insatiable
This
desire.
Such happiness
is
never
sukha that
we human beings
Abyaseka-sukha
The second type of happiness, the one the Buddha had, is from mental defilements. The Buddha had no delusion, no confusion, no craving for anything or anybody at all, no anger, no hatred or aversion, no conceit, no jealousy, no sensual or sexual desire. He didn't need a luxurious bed or a partner in order to be happy. He had complete happiness, which comes from freedom from mental
the state of freedom
defilements. This is called abyaseka-sukha, the happiness without additives, or pure happiness. We cannot find this real happiness in our heart when we are overwhelmed by lust or
craving,
when we
when we
Thus, it can be no pure happiness; where there is pure happiness there are no mental defilements. In general, we don't need to look
for real happiness in parties, nightclubs, or discos. This pure
are jealous of another's achievements, and so on. is clear that where there are mental defilements there
happiness does not require any luxurious bed or any partner at all. It simply comes from lack of mental defilements.
Three Ways
to
are three
ways
to
102
keep our mind away from those mental defilements (kilesa) and gain pure and complete happiness:
1.
There are three ways to overcome kilesa. First of all, samatha practice can overcome kilesa to some extent, or
for
some
as, anger, hatred, jealousy and so on; meditation on death can reduce our ego-related
anapana
can results in very powerful concentration that can stop kilesa from arising. Thus, samatha can stop mental defilements for long from arising (vikkhambhana-
pahana).
2.
By
noting
will be
moment, there
mind and body from moment to no chance for kilesa to take place.
When they take place, we can note and overcome them too (tadanga-pahana, temporary way of overcoming kilesa). Thus, the less the kilesa, the more the happiness.
3.
When we
itself, all
103
'Kamma and Rebirth'. Another purpose is I want you to have a wider understanding of the Buddha's teaching even though
I realize that you may find it difficult to accept it. Anyway, if you get confused about 'kamma and rebirth', I'll take it as my success because being 'confused' means you believe that it
may be possible.
There has been a great deal of
the possibility of rebirth.
to find
scientific research
proving
me tell you
past lives. of the Theravada University in Burma, can remember his past life. Once, upon seeing his mother buying potatoes, he said:-
who can remember and relate their One of my teachers, who is the rector or the head
I'll
them." His mother was shocked by his strange words because he was just four or five years old. He told her he was a farmer
in his past life
and as
far as
the
Shan tribe
in eastern
he could remember, he was from Burma. He told her that he had come
down with
the plague and traveled to the second Mandal,ay late. He in a treatment. But he was for too Burma, biggest city died in Mandalay and was then reborn into a rich family.
One of my close friends who is a resident monk in England life. He said he was the father of
He became
was also a thief during British colonial involved in three murder cases and was
104
very far
from
his.
me
story
pada.
was put down again for the Next, he was reborn as a snake in the same place. As a snake, he was able to slip into her bedroom through
this
time as a
reason.
calf.
Eventually, he
same
the ceiling and saw her making love with a man. He became so upset that he fell down onto her bed, and once again got
himself killed.
Finally,
he was reborn as her son. But, remembering all he had been killed by his mother, he
In fact,
whenever she
touch him, he cried in panic and had to be taken care of by his grandmother. When he came of age, he revealed to his grandmother about his past lives and of often being killed
by
his present mother. Both he and his grandmother became so disenchanted with the cycle of existence that they ordained
until they
and practiced
were
fully liberated.
rebirth:
kamma (intention).
was
In this
Dhammapada
105
delusion,
roots.
On the
other
hand,
if our intention
love or compassion (adosa), and wisdom (amoha), of intention is called wholesome (kusala) kamma..
For example, if we sincerely help someone, we will find our mind involves unselfishness, kindness and wisdom.
hate someone, it' is almost impossible for us Suppose we give a gift to someone (dana), or refrain from harming or cheating someone (sila). Unselfishness
However,
if
we
to help him.
is
present; kindness
is
present;
wisdom
is
present. So,
it is
very logical that good kamma has good results, and bad kamma has bad results. Depending on our kamma, our craving for
life
goats and others may become pets. Even for human beings, some are born wealthy, with a silver spoon in their mouth while others become homeless or beggars. There are cases in
many problems beginning around the time of the birth of their child. How about you? Since you were born you can know what type of person you are by what difference you have made to your parents lives. Are they happy and healthy? Have they
become
richer or poorer?
Differences in
In our daily
little
or nothing to do with our knowledge or efforts. very You can often find someone who is lucky with particular things. For example, some people are lucky with their cars.
They always have a good car, make a lot of money from selling
107
it
and never have a car accident. Others are gifted with houses.
They always own a fine house and make money from the sale of their house. In the same way, some people are lucky getting
good food; some with good clothing; some with good friends; some with a good spouse; some with good parents and some with good teachers. Some people are very lucky with more than one thing. They are wealthy, healthy, very popular, and
highly educated. Others are wealthy but not healthy; healthy and wealthy but not very popular nor educated. Some are
When I was a monk, I found one of my fellow monks often won the lucky draw, but I never did. For me, I am not gifted
with food.
I
good food
always get good opportunities to meet good friends and good teachers who are so kind and helpful to me.
coincidence.
These differences are not random incidents, nor Our gifts and talents are directly related to our kamma. Chance or opportunity has little or nothing to do with
our knowledge or efforts to have good things.
108
Q:
Is
it
A:
you can observe the five-precepts, you can be a Buddhist because it is universal morality highly recommended by the Buddha. However, it is almost
If
Q:
and
how
it is
A:
Kamma
is
Intention can be
the intention behind every action you do. compared to the driver, and your actions
you
and regulations, are responsible, not the car, right? In the same way,
is
it
responsible for our actions. Although disappears along with our actions, its energy is left dormant in our mental process, similar to what is
intention or volition
how it is
Q:
for food
result
is
what
kamma
is
and
human being
the
A:
Rebirth consciousness can take place in any physical condition that is suitable for its survival. This type of
samsedaja (rebirth in extemal mucus, There are three more kinds of rebirth mentioned in Pali texts: andaja rebirth in an egg, gabbhaseyyak rebirth in a mother's womb, and opapatika
rebirth
is
called
like insects).
celestial rebirth.
109
results
from one's
kamma.
How
does one
who
understands the
dhamma remain
karmically neutral?
A"
karmically neutral if he or she is no attached to rebirth, which is a karmic domain. Let longer
to live forever.
me explain it furthermore. Nobody wants to die. We want That means we are attached to life. This attachment gives rise to rebirth. When we fully understand
that there is nothing but mental
be no longer attached to and their interactions, no more rebirth nor karmic will be rebirth. Thus, there
will
effect
we
any more.
110
WRONG VIEWS
mentioned sixty-two kinds of I would like to explain three of them: view. Today, wrong ahetuka-ditthi, visamahetu-ditthi and pubbekatahetu-ditthi.
In the Pali Texts, there are
A-hetuka-ditthi
means
people believe that everything arises and passes away randomly without any reason. They don't believe in the laws
effect; they don't believe in kamma and its good or bad results; they don't believe in a God or a creator. They tend to do whatever they feel like doing without a concern of
of cause and
towards doing evil rather than good. That is why the Buddha said this view is harmful not only to others but also to the view-holders themselves.
Visama-hetu-ditthi
means
belief in
wrong
many
people believed in wrong causes. For example, people believed that disasters such as earthquakes, storms or thunder was
created by an angry god. Their lives were under control of the guardian devas or spirits. That is why they even took refuge
in the
mountains
Ganges.
like the
Himalayas or Mt.
Fuji, or in rivers
like the
this in the
Dhammapada:
and
"Many people
111
Even in modem days, there are many people in the world, who accept several kinds of superstitions. For example, they
don't like the number 13, and they often say "knock on wood!" or "cross your fingers!" These are all superstitious signs.
Although
we were
all
bom
still
believe in a creator. In the old days, people believed that it was Brahma God who created us and everything else. Even
their day-to-day lives
were believed
to be predetermined
by
the
Brahma God. Once the Buddha put some questions to a Brahman who said, "Brahmans were bom from the God's
"Brahman, did you ever seen a Brahman baby
"Yes,
I
mouth:"
girl
born?"
did," the
did."
right?"
did."
right?"
did."
did."
"Do you know from which part of her body the Brahman baby was born?"
"Oh, yes,
I
do."
112
"Is that
all
Kamma. Some
people
and
kamma. They
it is due to one's past kamma that he or she becomes a millionaire or a beggar, a king or a slave, educated
believe that
Buddha's teaching,
a seed
amount of sun,
requires
the
results.
believed in
just rested
man caught three fish. One of the fish kamma. He did not make any effort to escape and in the boat. He believed that if he was lucky, he
would escape.
The second fish believed in making an effort. He believed he made enough effort, he could escape. He tried his best to escape jumping up again and again. The fisherman became so annoyed by this that he beat him to death. The poor "extreme effort-believer" was killed on the spot.
that if
The third fish was very smart. He believed that wisdom was necessary for success. He waited for the right time to jump out of the boat. The moment the boat tipped to one side,
113
he leapt out and managed to escape. The poor "extreme kamma-believer", however, was cooked by the fisherman's
wife.
That
is
why
it is
"Kamma
effort,
hope you have a better understanding of kamma Maybe, you are confused. I am happy if you become confused because 'confused' means that you at least
Now,
and
rebirth.
As a conclusion, I would
'Kalama
Sutta' a very
the
Kalama Sutta
The kalamas, who were citizens of the town of Kesamutti,
had been visited by various religious teachers with divergent views, each of whom would advocate his own doctrines and tear down the doctrines of those who preceded him. This left
When "the recluse Gotama," who was be an Awakened One, arrived in their township they approached him in the hope that he might be able to dispel their confusion. From the subsequent development of
the
Kalamas perplexed.
reputed to
2 There is a concern about the misinterpretation of this Sutta. Regarding this point, my close Dhamma friends, Kenneth Morris and " In the past, Western students have Barbara Janis wrote the following: entirely misinterpreted it [the Kalama Sutta] to mean that they can trust
themselves. Obviously, the Buddha knew the Kalamas had enough wise discernment and integrity to self inspect with total honesty. Otherwise,
it
the
becomes an excuse for following ones own delusion... Take a look at American version of Theravadan Buddhism to see how this gets
interpreted."
114
the Sutta,
realities
it
is
deeds.
The Buddha
said as follows:
"Come, Kalamas.
1.
Do
hearing,
2.
3.
4.
5.
nor upon tradition; nor upon rumor; nor upon scripture; nor upon surmise; nor upon axiom; nor upon specious reasoning; nor upon bias towards a notion pondered over; nor upon another's seeming ability;
6.
7.
8.
9.
10.
monk
is
our teacher."
"When you yourselves know: 'these things are bad, blamable, censured by the wise; undertaken and observed,
these things lead to
harm and
ill,'
abandon them.
When you
yourselves know: 'These things are good, blameless, praised by the wise; undertaken and observed, these things lead to
benefit and happiness,' enter
on and abide
in
them."
"Greed, hate and delusion, being conducive to harm and suffering for oneself and others, are to be abandoned, and
their opposites,
being beneficial to
all,
are to be developed."
ill
"A Noble
disciple,
will.
un-deluded dwells pervading the world with boundless lovingkindness, compassion, appreciative joy and equanimity. Thus purified of hate and malice, he enjoys here and now four
"solaces":
115
1.
If there is
an
afterlife
and karmic
result,
then he will
If there is
none he
still
and now;
evil will befall
an evil-doer, then no
him;
4.
And
if evil results
do not
befall
an evil-doer, then he
is
purified anyway.
116
week
retreat,
the retreat,
during the retreat, you did not kill any living beings; you did not steal and destroy anybody's belongings; you did not commit sexual misconduct; you did not tell a lie and you did
not take any kind of intoxicating drink or drugs. Right? Thus, by observing the five-precepts fully or to some extent, you
gift to humans and other living beings. For did not kill a mosquito which means you allowed example, you it to stay alive. That is great gift; You did not cheat or do harm
gave a great
first
something you
may
When
how you would feel if somebody was to speak ill of you. This is why the Buddha advised us thus: "Monks, getting together you may make wholesome speech, or keep noble silence."
Unnecessary speaking often does more harm to you than good. So, you should learn how to observe "noble silence".
Nowadays,
the 'Chat
of mine
said:
Room' (on the internet) is a big problem amongst people. You know, there are many couples who end up suffering a divorce because of this 'chat room'". I don't know
117
unnecessary problems.
The
third achievement
ate meat,
Being 'vegetarian' is the third achievement. The Buddha and also allowed his monks to have it, because they
are supposed to eat whatever food they are offered by supporters based upon whatever is available to them. The
Buddha, however, laid down the rule for monks not to eat meat from any kind of animal if that monk sees, hears or even
is
suspects the animal is being killed for him. Otherwise, a monk allowed to eat whatever is available because, when he eats
already dead meat, he is not harming or killing any living being. In another tradition, monks don't eat meat, but they do
wear
robes that are produced by killing thousands of and insects; they use leather products like shoes. There are monks of other beliefs who will not breathe without using a filter because they are afraid an insect may get killed in their
silk
nose.
far;
'the
he
not an extremist.
they prefer it, and would surely be happy if you are eating vegetarian food to avoid letting animals die. So, during
food
if
this retreat,
you
be said to be
an achievement of sorts.
Two
or three times every day during the retreat, you developed metta: "May all living beings be well and happy." According
to the
Buddha's teaching,
it
beings happiness,
(Brahma-vihara).
if you spend your time wishing living means that you are living 'a noble life'
118
The
Fifth achievement
Insight
knowledge
(to
observing your physical actions, sensations, thoughts and general objects the moment they occur to you, you experience:
physical
phenomena
pressure, tension, vibration, warmth, coldness and so on; and mental phenomena like several kinds of sensation, thoughts
and senses
in terms
is
the
see causality. For example, when you do an you may notice the intention occurring beforehand. Thus you can realize the (mental) intention as the cause of
action,
arouses the desire to take a cool shower. Thus, you realize (physical) heat as the cause of the (mental) desire. By noting
your bodily or mental actions, you can gain insight into mind and body (A/arna-rzpa-pariccleda-nana), and the insight into
These two insights are very important because all the higher insights are based
their causality (paccaya-pariggala-nana).
on them.
the
just
would
like to say
Above
all else, I
would
like to express
my
Thank you
all
very
much in deed.
may you
be able to enjoy
119
often try meditation with the hope to ease their symptoms. Here, the problem is that they are likely to put too much
pressure on their fragile minds making their condition worse. If they know how to adjust their mental state, or
in other
words,
how
much
Q:
Is
your teacher,
A:
I'm not
in a position to
his
is
is
he
some
extent.
benefits of meditation
more
or less
or she practices with full faith and energy. I am one of them. Don't worry, we are teaching true vipassana.
You can be
faith
it
with
is
full
fully
people
who were fully enlightened, practicing under the guidance of qualified teachers who were not enlightened
Maha-siva, a highly educated
yet, like
senio,r monk, under thousands of monks were fully enlightened while he himself was still an ordinary person.
whose guidance
Q:
Do you think highly of youself when you place teaching American students?
I
sit
on a higher
monk meets
woman,
the
120
Ananda to regard a woman as his sister, daughter, mother or aunt according to her age. You are all at the age of my
son and daughter. Honestly,
children in order to protect
I
regard you
all
as
my own
myself from being nervous in front of the audience, and to keep my mind away from any kind of unwholesome mental state. For a father, it is
to his children.
impossible to think highly 0fhimselfjust because speaks He is most likely to have love and
l
see
any unwholesome
between
us.
(He laughed)
Q:
Why
I
fell in
is
love with a
wife.
she
my
As long
you do not
of enlightenment, called anagami, you still have sensual and sexual desire and are liable to disrobe. My
level
teacher
was ok. He
is
my decision.
Q-
How can these practices be applied and strengthened in How can you measure success/progress?
Do you need to?
With the help of meditation, we can become aware of
A"
our thoughts and emotions. Thus we can overcome negative mental states that are harmful to our daily lives.
Meditation can be sustained and strengthened by practicing regualarly for at least a half an hour a day. It is
too early, however, for you to success in meditation.
Q:
How
can
relationships
use this practice to make my romantic and my relationship to music more pure?
121
Q:
What
is
Buddhism?
A:
Negative emotions such as anger and sexual desire, may encourage you to commit murder, or rape. Positive ones, such as metta and compassion will help you become a
kind and good person.
Q:
How
important
is
this practice?
A:
Q:
there a
good meditation
to
do before bed?
A:
is
Q:
A:
to deal
means being aware of them as they really are. Labeling or naming them is helpful for the precise and accurate perception of them.
to note them. Here, noting
Q:
When I am
practicing,
relaxed, and calm state of mind where my attention feels deeper and my thoughts are easier to control. Should I
develop
this state if I
is this
state?
When your concentration becomes strong, negative emotions and thoughts cannot interfere with the practice.
Then,
If you
this type
of pleasurable
it,
state
become attached to
123
there. This
problem
is
is
note
as
it is.
Q-
The
basis of
Buddhism
is
the Four
Noble Truths.
understand the concept that dukkha is not a negative view of the world, but it a realistic view. I like the realism of
the Four
Noble Truths.
However,
work
very well.
in everyday life
not simple, pain is real, and the truth is not always clear, do the the Four Noble Truths really hold up? Do they
really
realistic?
Buddhism
still
exists
because everyone in the world still suffers, is it really useful to live a life constantly trying to end suffering?
When my son was about six years old, he used to be attached to his dolls that were made of plastic. Once I
that.
broke one of them accidently, he cried blaming me for Now, at the age of 14, he is no longer attached to
them.
no longer happy or unhappy about them. It is because he becomes mature enough to realize that they
is
He
phenomena and
their interaction,
is
of three kinds.
First,
physical
called dukkha-dukkha, as
Second,
it is really,
impermanent. Third,
are,
means
itself helps
124
dukkha. Non-attachment means nibbana, niroda-sacca. Vipassana meditation and its resultant enlightenment is
the path to that state,
However,
can do to prove
it is
to let
you
By
we
to
remove
all
is why the Buddha compared foam (phena). It can be a sweet dream or a nightmare according to our good or bad kamma. Whatever it may be, dream is dream, nothing
life to
else. It
somebody
can be easy to accept life as a dream, if we see else's life on his death bed, or things turning
into dust after decomposition. Therefore, we should not waste our time finding meaning of the dream. When we
we
will
wake up from
meaning of the
life at
same
time.
125
Yet he
is
who
conquers himself."
Dhammapada
126
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