25B (2ND FLOOR), JALAN STESEN
4100, KLANG.
Monday, November 21, 2011
HOW TO GET TO MUDITA 1 CENTRE?
Easiest Way is to go by Komuter.
Go to any KTM station and from the ticketing machine, choose “Klang” to go to the main Klang station. When you reach, exit the station and walk right across the road toward the row of shoplots on your left. Walk along the shoplots and you will pass OCBC Bank. Walk until the end of the block until you come to 'Station Hotel'. Mudita is right next to Station Hotel. You can also look for our unit # 25B. It is only about 1 min walk from the komuter station.
There is limited space for parking your car so it is best you get dropped off or take the komuter.
Go to any KTM station and from the ticketing machine, choose “Klang” to go to the main Klang station. When you reach, exit the station and walk right across the road toward the row of shoplots on your left. Walk along the shoplots and you will pass OCBC Bank. Walk until the end of the block until you come to 'Station Hotel'. Mudita is right next to Station Hotel. You can also look for our unit # 25B. It is only about 1 min walk from the komuter station.
There is limited space for parking your car so it is best you get dropped off or take the komuter.
REGISTRATION FOR RETREAT AT MUDITA 1
Sukhi Hotu.
Mudita Buddhist Society is glad to announce that SIS.GIN will be conducting a Vippasana Meditation Retreat from 25 December 2011 till 02 January 2012 in Mudita I.
This retreat is limited to 20 yogis only and the closing date for registration is 30 November 2011.
For any enquiries & registration, please contact the following Secretariat personnel:-
Sis Cheoh Siew Cheng - 012-3186580
SIs Helen Too - 012-2135602
Sis Tan Fong Lan - 012-3351590
With Metta
Mudita Moderator...
Mudita Buddhist Society is glad to announce that SIS.GIN will be conducting a Vippasana Meditation Retreat from 25 December 2011 till 02 January 2012 in Mudita I.
This retreat is limited to 20 yogis only and the closing date for registration is 30 November 2011.
For any enquiries & registration, please contact the following Secretariat personnel:-
Sis Cheoh Siew Cheng - 012-3186580
SIs Helen Too - 012-2135602
Sis Tan Fong Lan - 012-3351590
With Metta
Mudita Moderator...
Friday, November 18, 2011
RETREAT AT NIRODHARAMA CENTRE, AIR TAWAR, (4th -13th Nov 2011)
REPORT FROM SIS. LOKE SIEW FONG
My first contact with vipassana meditation was around 19 years ago after some basic exposure and learning of the technique from Sis. Gin’s classes at the original SJBA centre. I had also attended one weekend retreat at that time but my commitment to the practice lasted for about only 2 years. I became fully engaged with work commitments and eventually left to work overseas for almost 12 years. While abroad I did not get the opportunity to even attend any Buddhist talk so you can say I had completely abandoned the practice of meditation.
I had always thought that whatever meditation skills I had learnt in the past would have been forgotten after more than a decade and I would need to start all over again. However, to my surprise, I discovered otherwise when I finally went back to Vipassana practice by attending a retreat, 11 months ago. Not only that, but whatever skills and mindfulness developed in the past came back in full force and I was even able to further sharpen my concentration. This was truly amazing to me and so similarly, I reasoned that, it must be true that the insight knowledges that one gains through vipassana can be carried over to our future existences.
So it was with a strong sense of urgency for the practice that I was able to make time for this recent 10-day retreat with Sis Gin and others at Nirodharama Meditation Center in Ayer Tawar. It was a very interesting retreat as I had new and very clear experiences almost everyday of the retreat until the 8th day.
This time I noticed that my concentration had improved further and the objects became very clear. I was able to pick up more subtle mind and bodily “happenings” which I was not able to notice previously. Somehow, it gave me the impression that everything occuring at any moment is just consisting of a rapid flux of aggregates, and how much one can accurately realise their occurrence would depend on how accurately one can note... or rather how concurrently. It is like we are trying to keep up in being aware of whatever is happening at progressively shorter and shorter moments of the time frame which we refer to, as the ‘present’.
Another thing I found fascinating was that whilst I was noting the many degrees of intensity of painful sensations, or even in the very noting of hearing or touching consciousness, I experienced several waves of rapture (piti) and even bliss (sukha). I felt so “charged up” with energy even late at night. At other times, I went through different degrees of domanassa which were new to me and I began to learn how to watch them as a mental phenomena so different from the physical sensations which I had already become accustomed to. I supposed my mind was not yet able to note with more equanimity. All the time, I realised faith and effort had to be aroused in big doses as they were found to be much needed after every “difficult” experience, and I was glad for the inspiring guidance from Sis Gin. Sometimes the experiences were really so strong that I felt mentally and physically drained of energy. She supported my practice by giving me the confidence and courage I needed to meet face-to-face with whatever stressful and dreadful experiences I encountered.
On the 8th day of my retreat, I accidentally sprained my left ankle but that was not to be the end of my retreat yet. I was surprised that I was not affected by this turn of events and could instead easily make use of those various intense physical pain in my injured ankle as my meditation object. At one point I just sat there on the chair and the mind was doing all the work of watching the sensations happening on their own accord. The close observation of those painful sensations also generated lots of piti and I was able to even see how the occurrence of piti caused some miraculous soothing experiences in my foot. Wow! With those experiences, I have to admit that I am fully convinced now about claims made by others, who have healed themselves from bodily illnesses through vipassana meditation. Mine was a clear-cut case of piti-produced materiality taking over. Having gone through all these life transforming experiences, I take this opportunity to encourage others to take up meditation seriously especially by going for retreats, for their own benefit.
Lastly, I would say Nirodharama Meditation Center is definitely a conducive meditation center in Malaysia as it is secluded, conducive and well-maintained with sufficient supporting facilities. Located at the dead-end of a road, amidst rubber trees and surrounded by an oil palm plantation, you hardly hear a vehicle pass by for the whole day. The peaceful surroundings make for very good concentration on a stretch. Moreover there was no talking among the yogis and they kept strictly to the retreat programme. Since I was easy-going and not on any sort of diet regime or restriction, I was contented with the simple meals served during my retreat period. Of course, if there is any special food or packet drink of a particular brand that one needs, it is advisable that one just brings it along as it is inconvenient to send someone to go and buy it for you.
If you bring no expectations with you whatsoever, but just to practise for practice sake and be prepared to do nothing else but practise to no end then I am sure goodness and wellness will be nearer to you!
-----------------------------------------------------------
My first contact with vipassana meditation was around 19 years ago after some basic exposure and learning of the technique from Sis. Gin’s classes at the original SJBA centre. I had also attended one weekend retreat at that time but my commitment to the practice lasted for about only 2 years. I became fully engaged with work commitments and eventually left to work overseas for almost 12 years. While abroad I did not get the opportunity to even attend any Buddhist talk so you can say I had completely abandoned the practice of meditation.
I had always thought that whatever meditation skills I had learnt in the past would have been forgotten after more than a decade and I would need to start all over again. However, to my surprise, I discovered otherwise when I finally went back to Vipassana practice by attending a retreat, 11 months ago. Not only that, but whatever skills and mindfulness developed in the past came back in full force and I was even able to further sharpen my concentration. This was truly amazing to me and so similarly, I reasoned that, it must be true that the insight knowledges that one gains through vipassana can be carried over to our future existences.
So it was with a strong sense of urgency for the practice that I was able to make time for this recent 10-day retreat with Sis Gin and others at Nirodharama Meditation Center in Ayer Tawar. It was a very interesting retreat as I had new and very clear experiences almost everyday of the retreat until the 8th day.
This time I noticed that my concentration had improved further and the objects became very clear. I was able to pick up more subtle mind and bodily “happenings” which I was not able to notice previously. Somehow, it gave me the impression that everything occuring at any moment is just consisting of a rapid flux of aggregates, and how much one can accurately realise their occurrence would depend on how accurately one can note... or rather how concurrently. It is like we are trying to keep up in being aware of whatever is happening at progressively shorter and shorter moments of the time frame which we refer to, as the ‘present’.
Another thing I found fascinating was that whilst I was noting the many degrees of intensity of painful sensations, or even in the very noting of hearing or touching consciousness, I experienced several waves of rapture (piti) and even bliss (sukha). I felt so “charged up” with energy even late at night. At other times, I went through different degrees of domanassa which were new to me and I began to learn how to watch them as a mental phenomena so different from the physical sensations which I had already become accustomed to. I supposed my mind was not yet able to note with more equanimity. All the time, I realised faith and effort had to be aroused in big doses as they were found to be much needed after every “difficult” experience, and I was glad for the inspiring guidance from Sis Gin. Sometimes the experiences were really so strong that I felt mentally and physically drained of energy. She supported my practice by giving me the confidence and courage I needed to meet face-to-face with whatever stressful and dreadful experiences I encountered.
On the 8th day of my retreat, I accidentally sprained my left ankle but that was not to be the end of my retreat yet. I was surprised that I was not affected by this turn of events and could instead easily make use of those various intense physical pain in my injured ankle as my meditation object. At one point I just sat there on the chair and the mind was doing all the work of watching the sensations happening on their own accord. The close observation of those painful sensations also generated lots of piti and I was able to even see how the occurrence of piti caused some miraculous soothing experiences in my foot. Wow! With those experiences, I have to admit that I am fully convinced now about claims made by others, who have healed themselves from bodily illnesses through vipassana meditation. Mine was a clear-cut case of piti-produced materiality taking over. Having gone through all these life transforming experiences, I take this opportunity to encourage others to take up meditation seriously especially by going for retreats, for their own benefit.
Lastly, I would say Nirodharama Meditation Center is definitely a conducive meditation center in Malaysia as it is secluded, conducive and well-maintained with sufficient supporting facilities. Located at the dead-end of a road, amidst rubber trees and surrounded by an oil palm plantation, you hardly hear a vehicle pass by for the whole day. The peaceful surroundings make for very good concentration on a stretch. Moreover there was no talking among the yogis and they kept strictly to the retreat programme. Since I was easy-going and not on any sort of diet regime or restriction, I was contented with the simple meals served during my retreat period. Of course, if there is any special food or packet drink of a particular brand that one needs, it is advisable that one just brings it along as it is inconvenient to send someone to go and buy it for you.
If you bring no expectations with you whatsoever, but just to practise for practice sake and be prepared to do nothing else but practise to no end then I am sure goodness and wellness will be nearer to you!
-----------------------------------------------------------
Monday, October 31, 2011
RETREAT AT NIRODHARAMA CENTRE, AIR TAWAR, PERAK
NOV 4TH TO NOV 7TH
(You may extend your retreat until 18th Nov)
If you are interested in joining us for this retreat please write to me for more details. ginny570@hotmail.com
(You may extend your retreat until 18th Nov)
If you are interested in joining us for this retreat please write to me for more details. ginny570@hotmail.com
REPORT FROM BRO. RICHARD KHOO
My Experience at Retreat in Maha Karuna (27th to 31st August 2011)
After the weekend Vipassana retreat at KCBA, which I found, very tough I was rather hesitant to attend the 5 days retreat. I was not sure if I will be able to stay for the whole retreat. Nevertheless, on the advice and encouragement of other fellow yogis I decided to give it a go.
1st and 2nd Day: I found it rather difficult to concentrate for a long period and the mindfulness was not good. The mind kept wandering away and I felt sleepy most of the timeI felt pricking pain on the lower back and noted the pain there. However, the pain persisted even on changing the sitting position.
Walking Meditation: I was able to feel the heat element as I felt the coldness on the sole of the foot on the floor as well as the wind element as I could feel wind on the side of my feet. I also felt the tingling sensation/pulsating on the inner side of the foot on lifting, pushing and dropping.
After the 3rd day, my practice seemed to improve and the mind was generally much clearer.
During walking I was able to observe and follow closely the movement of lifting, pushing and dropping of the foot in a continuous manner. I felt vibrations on the inner side of the foot during the lifting, pushing and dropping process. When dropping the foot, I felt softness and then coldness on the sole when the foot came in contact with the floor. When the weight shifted onto the other foot, I felt hardness on the sole. During the standing meditation I felt the heel bones pressing hard onto the floor and air flowing under the sole of the feet.
In the morning sitting meditation I had a vision like looking at a wide screen of a busy street. It disappeared after I noted it. I was able to observe and follow the rising and falling for a longer duration compared to the 1st two days. I felt pain on various parts of the body like on my back, shoulder blades and legs. It was very painful like a knife cutting into the flesh. The pain disappeared after noting for some time. However a short while later the pain reappeared and I directed the mind to note the pain until it disappeared again. I also felt itchiness on the nose. I resisted the temptation to scratch the nose and noted it for some time until the itchiness disappeared.
Later, I had a strange experience - I suddenly realised I did not have any feeling on my hands, legs and body and my mind was very clear and feeling blissful. I felt the calmness all over my body. I was able to sit still without moving and stayed in the same position for at least close to one hour.
4th and 5th Day: During the sitting meditation, I felt sharp pain on the back and the pain disappeared after noting. However the pain reappeared after a short while. I also felt pulsating sensations on the fingers, right lower arm and right leg. After noting it, it promptly disappeared. In one of the sitting session, I felt warm in the upper part of the body which lasted for some time but eventually the body returned to the normal temperature. During the last two days of the sitting meditation, I experienced pain on several parts of the body and at times, the pain moved to other parts of the body from the original position. This made me realised that the pain is impermanent as it appeared and disappeared as I noted it continuously.
Summary
I am glad to have attended the five days Vipassana Meditation Retreat as I had a better experience than in the 2 days meditation retreat held earlier. I am grateful to Sister Gin for her guidance, interview sessions and the encouragement given by her. I would also like to thank all the brothers and sisters who have offered food dana as well as voluntary service in the retreat. Last but not least I greatly appreciate Ti-Ratana NBC, Klang for organising the retreat.
After the weekend Vipassana retreat at KCBA, which I found, very tough I was rather hesitant to attend the 5 days retreat. I was not sure if I will be able to stay for the whole retreat. Nevertheless, on the advice and encouragement of other fellow yogis I decided to give it a go.
1st and 2nd Day: I found it rather difficult to concentrate for a long period and the mindfulness was not good. The mind kept wandering away and I felt sleepy most of the timeI felt pricking pain on the lower back and noted the pain there. However, the pain persisted even on changing the sitting position.
Walking Meditation: I was able to feel the heat element as I felt the coldness on the sole of the foot on the floor as well as the wind element as I could feel wind on the side of my feet. I also felt the tingling sensation/pulsating on the inner side of the foot on lifting, pushing and dropping.
After the 3rd day, my practice seemed to improve and the mind was generally much clearer.
During walking I was able to observe and follow closely the movement of lifting, pushing and dropping of the foot in a continuous manner. I felt vibrations on the inner side of the foot during the lifting, pushing and dropping process. When dropping the foot, I felt softness and then coldness on the sole when the foot came in contact with the floor. When the weight shifted onto the other foot, I felt hardness on the sole. During the standing meditation I felt the heel bones pressing hard onto the floor and air flowing under the sole of the feet.
In the morning sitting meditation I had a vision like looking at a wide screen of a busy street. It disappeared after I noted it. I was able to observe and follow the rising and falling for a longer duration compared to the 1st two days. I felt pain on various parts of the body like on my back, shoulder blades and legs. It was very painful like a knife cutting into the flesh. The pain disappeared after noting for some time. However a short while later the pain reappeared and I directed the mind to note the pain until it disappeared again. I also felt itchiness on the nose. I resisted the temptation to scratch the nose and noted it for some time until the itchiness disappeared.
Later, I had a strange experience - I suddenly realised I did not have any feeling on my hands, legs and body and my mind was very clear and feeling blissful. I felt the calmness all over my body. I was able to sit still without moving and stayed in the same position for at least close to one hour.
4th and 5th Day: During the sitting meditation, I felt sharp pain on the back and the pain disappeared after noting. However the pain reappeared after a short while. I also felt pulsating sensations on the fingers, right lower arm and right leg. After noting it, it promptly disappeared. In one of the sitting session, I felt warm in the upper part of the body which lasted for some time but eventually the body returned to the normal temperature. During the last two days of the sitting meditation, I experienced pain on several parts of the body and at times, the pain moved to other parts of the body from the original position. This made me realised that the pain is impermanent as it appeared and disappeared as I noted it continuously.
Summary
I am glad to have attended the five days Vipassana Meditation Retreat as I had a better experience than in the 2 days meditation retreat held earlier. I am grateful to Sister Gin for her guidance, interview sessions and the encouragement given by her. I would also like to thank all the brothers and sisters who have offered food dana as well as voluntary service in the retreat. Last but not least I greatly appreciate Ti-Ratana NBC, Klang for organising the retreat.
Thursday, October 27, 2011
HARI RAYA RETREAT TALKS
THE TEN CORRUPTIONS OF INSIGHT (VIPASSANUPAKILESA)
These ten phenomena, arise together with the arising of the insight knowledge at the immature (“weak”/”tender”) stage of Knowledge of Rise and Fall. Some arise associated with the insight knowledge like equanimity and mindfulness. The term used for them, in Pali, is rather misleading as these phenomena are not by themselves defilements except for the 10th (Nikanti). They are defilements or corruptions only when they become the objects of contentment or when they lead to conceit.
Due to contentment with the phenomena, the yogi becomes attached and fascinated by them so the contemplation of rise and fall is interrupted and eventually subsides. Thus, the knowledge of rise and fall does not progress to its mature stage. Some very new yogis experiencing this stage for the first time can so deluded by conceit connected with these corruptions, to the extent of concluding that they have attained Stream-Entry. They, thereafter will have even stronger feelings of contentment, convincing themselves that they have achieved their cherished goal in the practice. Once they have such ideas, it is very difficult for them to let go of it due to the powerful influence of conceit (mana). Here again, the timely intervention of a teacher is crucial or else the yogi will end up becoming an Adhimanika or Ullapana Sotapana (fake Stream-Enterer) for his or her whole life time.
Unless this conviction is given up in a decisive manner, that yogi’s condition is indeed pathetic as he cannot progress any further in the practice.
The ten corruptions or hindrances to insight knowledge are:
1. Brilliant Lights (Obhasa) – like electric lights, rays of light, light sparks and floating lights may appear in front of the face, at the corner of the eyes, around the head or body.
2. Rapture (Piti) – feelings of elation arises, 5 types:
i) Minor Rapture – causes ‘goose-bumps’ on hands
ii) Momentary Rapture - tingling sensation all over the body that moves then vanishes like in flashes.
iii) Showering Rapture – spreads upwards and throughout the body, tremors in the limbs, subtle thrills going through the body.
iv) Transporting Rapture – feeling like the body is being lifted up suddenly, hopping about, being pushed forward, involuntary movements like jerking of limbs occur suddenly
v) Pervading Rapture – the strongest type of rapture, feeling a sense of coolness and comfort pervading the whole body, strong elation so no desire to open eyes or to get up, one may become unconscious momentarily and mistake it to be Nibbana.*
3. Tranquility (Passaddhi) – feelings of lightness, calmness and satisfaction in body and mind
4. Bliss (Sukha) – feelings of subtle gladness and joy.
5. Faith (Adhimokkha/Saddha) – excessive faith arises especially towards one’s meditation teacher and the Dhamma, eg. wanting to do dana to the teacher, adore the teacher, wanting to persuade family and friends to come and practice, wanting to teach meditation to others.
6. Exertion (Paggaha) – extraordinary diligence in the practice to the extent of forgoing rest and sleep at night
7. Mindfulness (Upatthana) – strong momentum of mindfulness as if compelled to note, can note everything without missing
8. Knowledge (Nana) – knowledge about the 5 Aggregates
9. Equaniity (Upekkha) – feeling uninterested in all phenomena being noted
10. Contentment (Nikanti) – feeling contented and satisfied as one enjoys & indulge in all the other 9 mental factors mentioned above so one becomes deluded by them.
*The state of unconsciousness in vipassana meditation, can be due to any one of the 5
a) Joy (Piti)
b) Tranquility (Pasaddhi)
c) Equanimity (Upekkha)
d) Concentration (Samadhi)
e) Sloth & Torpor (Thina-Midha)
Some yogis mistakenly think that falling into an unconscious state is attainment of Path Knowledge so this a helpful reminder to all yogis.
These ten phenomena, arise together with the arising of the insight knowledge at the immature (“weak”/”tender”) stage of Knowledge of Rise and Fall. Some arise associated with the insight knowledge like equanimity and mindfulness. The term used for them, in Pali, is rather misleading as these phenomena are not by themselves defilements except for the 10th (Nikanti). They are defilements or corruptions only when they become the objects of contentment or when they lead to conceit.
Due to contentment with the phenomena, the yogi becomes attached and fascinated by them so the contemplation of rise and fall is interrupted and eventually subsides. Thus, the knowledge of rise and fall does not progress to its mature stage. Some very new yogis experiencing this stage for the first time can so deluded by conceit connected with these corruptions, to the extent of concluding that they have attained Stream-Entry. They, thereafter will have even stronger feelings of contentment, convincing themselves that they have achieved their cherished goal in the practice. Once they have such ideas, it is very difficult for them to let go of it due to the powerful influence of conceit (mana). Here again, the timely intervention of a teacher is crucial or else the yogi will end up becoming an Adhimanika or Ullapana Sotapana (fake Stream-Enterer) for his or her whole life time.
Unless this conviction is given up in a decisive manner, that yogi’s condition is indeed pathetic as he cannot progress any further in the practice.
The ten corruptions or hindrances to insight knowledge are:
1. Brilliant Lights (Obhasa) – like electric lights, rays of light, light sparks and floating lights may appear in front of the face, at the corner of the eyes, around the head or body.
2. Rapture (Piti) – feelings of elation arises, 5 types:
i) Minor Rapture – causes ‘goose-bumps’ on hands
ii) Momentary Rapture - tingling sensation all over the body that moves then vanishes like in flashes.
iii) Showering Rapture – spreads upwards and throughout the body, tremors in the limbs, subtle thrills going through the body.
iv) Transporting Rapture – feeling like the body is being lifted up suddenly, hopping about, being pushed forward, involuntary movements like jerking of limbs occur suddenly
v) Pervading Rapture – the strongest type of rapture, feeling a sense of coolness and comfort pervading the whole body, strong elation so no desire to open eyes or to get up, one may become unconscious momentarily and mistake it to be Nibbana.*
3. Tranquility (Passaddhi) – feelings of lightness, calmness and satisfaction in body and mind
4. Bliss (Sukha) – feelings of subtle gladness and joy.
5. Faith (Adhimokkha/Saddha) – excessive faith arises especially towards one’s meditation teacher and the Dhamma, eg. wanting to do dana to the teacher, adore the teacher, wanting to persuade family and friends to come and practice, wanting to teach meditation to others.
6. Exertion (Paggaha) – extraordinary diligence in the practice to the extent of forgoing rest and sleep at night
7. Mindfulness (Upatthana) – strong momentum of mindfulness as if compelled to note, can note everything without missing
8. Knowledge (Nana) – knowledge about the 5 Aggregates
9. Equaniity (Upekkha) – feeling uninterested in all phenomena being noted
10. Contentment (Nikanti) – feeling contented and satisfied as one enjoys & indulge in all the other 9 mental factors mentioned above so one becomes deluded by them.
*The state of unconsciousness in vipassana meditation, can be due to any one of the 5
a) Joy (Piti)
b) Tranquility (Pasaddhi)
c) Equanimity (Upekkha)
d) Concentration (Samadhi)
e) Sloth & Torpor (Thina-Midha)
Some yogis mistakenly think that falling into an unconscious state is attainment of Path Knowledge so this a helpful reminder to all yogis.
Sunday, October 23, 2011
HARI RAYA RETREAT TALKS
CONTEMPLATION OF IMPERMANENCE (ANICCANUPASSANA)
In the practice of Insight meditation, we are constantly reminded to “see things as they really are”. This actually means training the mind to see the five aggregates of clinging according to reality. And the reality is their inherent nature of impermanence, unsatisfactoriness and non-self also known as the Three Universal Characteristics. Not seeing this reality in them, is ignorance, the root cause of suffering in Samsara.
You may ask, “But don’t we see this in the ordinary life without having to go into a meditative state?” Yes, but in a very superficial way which does not remove ignorance as the perception of permanence is still firmly embedded in the mind.
Let us take for example, the first characteristic; it is all too easy to assume one knows what impermanence is all about when one notices a flower in full bloom and a short while later it is drooping and wilting. Or after listening to a Dhamma talk by an eloquent speaker about the 3 Characteristics, one goes away thinking that one has fully understood the meaning of it. No matter how much one reads or talks about impermanence, one can never fully understand this reality as it results only in theoretical understanding which occurs at the conceptual level based on learning and reasoning (sutta and cinta maya panna). Therefore, one should not be complacent with this level of understanding.
This brings us to a very deep subject, one that is not so easily understood by those who have yet to experience the penetrative wisdom of insight meditation. The direct perception of reality is possible only with effort in the actual practice of insight meditation (vipassana bhavana). It is not within the domain of ordinary perception as it can only arise, associated with concentration, strong mindfulness and clear comprehension. This perception can be described as ‘direct perception by insight knowledge’ because it is experiential and does not involve any intellectual process of reasoning or thinking.
In this connection, let us recall how the Ven. Sariputta elaborated Buddha’s statement in Silavanta Sutta. The Ven. Kothhika asked Ven. Sariputta, “If a monk with sila wishes to attain Nibbana, what should he do?”
Ven. Sariputta replied, “The monk must keep his mind steadfastly on his five aggregates (khandhas) in order to perceive the anicca, dukkha and anatta nature of these khandhas. If he can do so, he will certainly achieve Sotapatti Magga.”
And how does one keep the mind steadfastly on the five aggregates? By the practice of vipassana meditation.
Below are notes taken mostly from a talk given by my teacher, Sayadaw U Panditabhivamsa in Yangon (20.3.96) which will give you a good idea about the manner in which impermanence is comprehended in vipassana practice starting with the mark of impermanence.
The Sign/Mark of Impermanence (Aniccalakkhana) - means the nature of not lasting, originating and perishing, undergoing transformation or change or decay. The yogi first begins to see the mark of impermanence at the third vipassana insight (Knowledge of Comprehension) where he can see the beginning, middle and end of the object. It is manifested in a more obvious manner, at the ‘tender’ stage of the Knowledge of Arising and Passing Away (Udaya Bhaya Nana). At this stage, the yogi sees the dissolution of the object after seeing the arising of it and before seeing the arising of the next object. The middle of the object is not discernible to him. As a result of this, the yogi may describe seeing segments or discrete units of rising and falling. He sees one phenomena ends before the other begins, disctinctly. He can be mindful of each object as they come and go, although the speed is very swift. This discernment is clearest in the contemplation of sensations; the sensation of pain or itchiness appears to move from one spot to another as the yogi notes it. He may report that the pain disappears on the spot where it arose only to give rise to another painful sensation in another spot. Having experienced this the yogi is convinced of the impermanent nature of the formations.
Prior to this experience, the personality or psycho-physical process was perceived as a compact mass. This erroneous perception is due to the rapidity of change in the psycho-physical process, beyond normal comprehension creating the illusion of continuity. It is too rapid for the ordinary undeveloped human faculties to comprehend. For example, when the light switch is turned on, darkness in the room vanishes instantly and is replaced by light but we cannot observe the light materiality originating from the bulb as it is too swift for us to perceive.
It is only through insight that the change in materiality and mentality can be comprehended.
Contemplation of Impermanence (Aniccanupassana)
With further refinement of mindfulness, following this stage, the yogi sees rising comprising of a series of rising whereas previously he saw only ‘one rising’, that is rising as a single whole. Similarly, with sound as the object, he perceives a series of discrete units of sound, each with its own beginning and end. For the yogi with keen insight, even thinking can be seen as occurring in a series of discrete units of thoughts. This experience is known as Aniccanupassana, the repeated observation associated with insight-knowledge, of the impermanence of the five aggregates. This perception is extraordinary as it arises only with mindfulness and clear comprehension through the exertion of special effort in vipassana practice. This is the effort of keeping one’s mindfulness steadfastly on the five aggregates so as to see its true nature. As soon as one perceives an object through any one of the six sense doors, one must be mindful of the consciousness connected with that object for eg. as seeing, hearing, smelling etc. There will be no thinking or likes or dislikes with regards to the objects and instead they would be perceived as disappearing as soon as they appear.
This perception is a radical shift from our habitual mode of perception – that of permanence which has been deeply embedded in our minds through innumerable past existences. It is no wonder when this perception occurs for the very first time, some yogis may be puzzled and would find difficulty in describing their experience. Nevertheless, they are able to recall this unique realization, for it had been perceived clearly in the mind, despite their initial inability to comprehend it in conventional terms. This clarity is the unmistakable feature of all genuine insight knowledges.
With the repetition of this knowledge, the yogi is even more convinced of the characteristic of impermanence. However, this is still considered the immature stage of the knowledge of rise and fall (Udaya Bhaya Nana) because the ten corruptions of vipassana (vipassanupakkilesa) can arise at this point, which may distract the yogi and weaken the contemplation of impermanence. The yogi who continues steadfastly in the contemplation without being affected by these corruptions of vipassana, would arrive at the mature stage of this knowledge. Getting over these obstacles is crucial to the yogi’s progress of insight knowledge and this is where the timely guidance and advice from an experienced teacher is much needed.
When the momentum of mindfulness picks up, this contemplation of impermanence is further strengthened and with the yogi no longer sees the discrete units of the object. Instead he sees only the ‘flow’ that is, the moment to moment change in a continuous manner as his notings become faster and more precise. This is the (Knowledge of Dissolution). The yogi is no longer concerned with the arising stage of the phenomena. There is precise attention on the present moment so it is difficult to know in conventional terms what the object is or if it is a mental or physical object. The yogi is only aware of the ‘flow’ going on uninterruptedly due the strong momentum of noting. This is a distinctive feature of good Vipassana Samadhi (also known as Vipassana Jhana). The mind is, as if fixed onto this characteristic of impermanence. This powerful contemplation is the driving force for the unfolding of the series of higher stages of insight knowledges right up to the realization of Nibbana.
In the practice of Insight meditation, we are constantly reminded to “see things as they really are”. This actually means training the mind to see the five aggregates of clinging according to reality. And the reality is their inherent nature of impermanence, unsatisfactoriness and non-self also known as the Three Universal Characteristics. Not seeing this reality in them, is ignorance, the root cause of suffering in Samsara.
You may ask, “But don’t we see this in the ordinary life without having to go into a meditative state?” Yes, but in a very superficial way which does not remove ignorance as the perception of permanence is still firmly embedded in the mind.
Let us take for example, the first characteristic; it is all too easy to assume one knows what impermanence is all about when one notices a flower in full bloom and a short while later it is drooping and wilting. Or after listening to a Dhamma talk by an eloquent speaker about the 3 Characteristics, one goes away thinking that one has fully understood the meaning of it. No matter how much one reads or talks about impermanence, one can never fully understand this reality as it results only in theoretical understanding which occurs at the conceptual level based on learning and reasoning (sutta and cinta maya panna). Therefore, one should not be complacent with this level of understanding.
This brings us to a very deep subject, one that is not so easily understood by those who have yet to experience the penetrative wisdom of insight meditation. The direct perception of reality is possible only with effort in the actual practice of insight meditation (vipassana bhavana). It is not within the domain of ordinary perception as it can only arise, associated with concentration, strong mindfulness and clear comprehension. This perception can be described as ‘direct perception by insight knowledge’ because it is experiential and does not involve any intellectual process of reasoning or thinking.
In this connection, let us recall how the Ven. Sariputta elaborated Buddha’s statement in Silavanta Sutta. The Ven. Kothhika asked Ven. Sariputta, “If a monk with sila wishes to attain Nibbana, what should he do?”
Ven. Sariputta replied, “The monk must keep his mind steadfastly on his five aggregates (khandhas) in order to perceive the anicca, dukkha and anatta nature of these khandhas. If he can do so, he will certainly achieve Sotapatti Magga.”
And how does one keep the mind steadfastly on the five aggregates? By the practice of vipassana meditation.
Below are notes taken mostly from a talk given by my teacher, Sayadaw U Panditabhivamsa in Yangon (20.3.96) which will give you a good idea about the manner in which impermanence is comprehended in vipassana practice starting with the mark of impermanence.
The Sign/Mark of Impermanence (Aniccalakkhana) - means the nature of not lasting, originating and perishing, undergoing transformation or change or decay. The yogi first begins to see the mark of impermanence at the third vipassana insight (Knowledge of Comprehension) where he can see the beginning, middle and end of the object. It is manifested in a more obvious manner, at the ‘tender’ stage of the Knowledge of Arising and Passing Away (Udaya Bhaya Nana). At this stage, the yogi sees the dissolution of the object after seeing the arising of it and before seeing the arising of the next object. The middle of the object is not discernible to him. As a result of this, the yogi may describe seeing segments or discrete units of rising and falling. He sees one phenomena ends before the other begins, disctinctly. He can be mindful of each object as they come and go, although the speed is very swift. This discernment is clearest in the contemplation of sensations; the sensation of pain or itchiness appears to move from one spot to another as the yogi notes it. He may report that the pain disappears on the spot where it arose only to give rise to another painful sensation in another spot. Having experienced this the yogi is convinced of the impermanent nature of the formations.
Prior to this experience, the personality or psycho-physical process was perceived as a compact mass. This erroneous perception is due to the rapidity of change in the psycho-physical process, beyond normal comprehension creating the illusion of continuity. It is too rapid for the ordinary undeveloped human faculties to comprehend. For example, when the light switch is turned on, darkness in the room vanishes instantly and is replaced by light but we cannot observe the light materiality originating from the bulb as it is too swift for us to perceive.
It is only through insight that the change in materiality and mentality can be comprehended.
Contemplation of Impermanence (Aniccanupassana)
With further refinement of mindfulness, following this stage, the yogi sees rising comprising of a series of rising whereas previously he saw only ‘one rising’, that is rising as a single whole. Similarly, with sound as the object, he perceives a series of discrete units of sound, each with its own beginning and end. For the yogi with keen insight, even thinking can be seen as occurring in a series of discrete units of thoughts. This experience is known as Aniccanupassana, the repeated observation associated with insight-knowledge, of the impermanence of the five aggregates. This perception is extraordinary as it arises only with mindfulness and clear comprehension through the exertion of special effort in vipassana practice. This is the effort of keeping one’s mindfulness steadfastly on the five aggregates so as to see its true nature. As soon as one perceives an object through any one of the six sense doors, one must be mindful of the consciousness connected with that object for eg. as seeing, hearing, smelling etc. There will be no thinking or likes or dislikes with regards to the objects and instead they would be perceived as disappearing as soon as they appear.
This perception is a radical shift from our habitual mode of perception – that of permanence which has been deeply embedded in our minds through innumerable past existences. It is no wonder when this perception occurs for the very first time, some yogis may be puzzled and would find difficulty in describing their experience. Nevertheless, they are able to recall this unique realization, for it had been perceived clearly in the mind, despite their initial inability to comprehend it in conventional terms. This clarity is the unmistakable feature of all genuine insight knowledges.
With the repetition of this knowledge, the yogi is even more convinced of the characteristic of impermanence. However, this is still considered the immature stage of the knowledge of rise and fall (Udaya Bhaya Nana) because the ten corruptions of vipassana (vipassanupakkilesa) can arise at this point, which may distract the yogi and weaken the contemplation of impermanence. The yogi who continues steadfastly in the contemplation without being affected by these corruptions of vipassana, would arrive at the mature stage of this knowledge. Getting over these obstacles is crucial to the yogi’s progress of insight knowledge and this is where the timely guidance and advice from an experienced teacher is much needed.
When the momentum of mindfulness picks up, this contemplation of impermanence is further strengthened and with the yogi no longer sees the discrete units of the object. Instead he sees only the ‘flow’ that is, the moment to moment change in a continuous manner as his notings become faster and more precise. This is the (Knowledge of Dissolution). The yogi is no longer concerned with the arising stage of the phenomena. There is precise attention on the present moment so it is difficult to know in conventional terms what the object is or if it is a mental or physical object. The yogi is only aware of the ‘flow’ going on uninterruptedly due the strong momentum of noting. This is a distinctive feature of good Vipassana Samadhi (also known as Vipassana Jhana). The mind is, as if fixed onto this characteristic of impermanence. This powerful contemplation is the driving force for the unfolding of the series of higher stages of insight knowledges right up to the realization of Nibbana.
Friday, September 30, 2011
Report from Sis. Jotipali (who attended the course in USJ21 & Hari Raya Retreat)
I have been attending short retreats since I learnt vipassana meditation a few years ago but all this while, I felt I didn't really progress much. I thought I was stuck and doubts arose in me regularly especially with regards to whether Vipasana is suitable for me or not. I even stopped practising in daily life for a long time and even contemplated learning other techniques but teachers of other techniques are rare. I had tried to go to other centres and learnt with other vipassana teachers too. Then I made a wish to be able to meet the right teacher to guide me in my practice. I was so happy when I found out that Sister Gin was teaching at BDBS and I immediately asked to attend her class. I believed I have benefitted tremendously by attending the classes and the retreat.
On the 3rd day, I could see changing physical phenomena rapidly appearing and disappearing in many ways and forms, sometimes the phenomena was moving very fast, at times moderate, sometimes slow. The phenomena appeared at various parts of the body, at times at the abdomen, chest area, heart, face and jumping onto my hands and shoulder. These happened very fast but were very distinctly noted.
In this retreat I realised that I need to be really serious about the 1 hour walking session as I found that I could have better sittings, can observe better, the mind being more alert and sharp. I could see tingling sensations clearly and catch it the moment it arises. I was amazed that the mind was quick enough catch the ‘thinking’ and ‘wandering process’; something I never thought was possible even though I had heard about it.
Pain was experienced in a very intense but clear manner. I remember feeling a very sharp pain on the right side of the buttock (always the same spot) like ‘drilling’ into it. This phenomena happened for 2 days. On the last occasion, I was surprised that this sensation appeared for only a short while in my sitting. It never appeared again after that. My mind seemed to be very clear too.
With Sis.Gin’s careful observation, correction and guidance, I learnt how to do the walking properly and meticulously so I could concentrate better in my walking. I was able to walk in a more mindful and balanced manner, and catch all the sensations that arose together with the movement of the foot. Right after leaving the retreat centre, while driving on my way home, very strong tingling sensations in circular/swirling motion was felt. What surprised me was it came very suddenly and unexpectedly. It lasted for about 1 min and then dissappeared only to arise again. When I arrived home, I watched it and it became sharper and it also felt warm at the soles.
At home and at work, the next day, I noticed I became more mindful naturally without putting in much effort and it lasted until the second day although I was too busy to do any formal practice. At this moment too, while typing this report, the tingling sensations of the toes can be felt on my right and left legs.
All these never happened in my past retreats so I am very grateful to Sis.Gin for her guidance and encouragement. I finally managed to put away many of my doubts especially regarding my own ability to practise well in vipassana.
During the talks, she shared her experiences with us so we are motivated to strive on further. All we need to do, is to practise. My motto is: “Just do it without any expectations and insight will come when the time is right.”
A Word of Appreciation.
Last but not least, I would like to thank the organiser Ti-Ratana Buddhist Centre (NBC) Klang, helpers and sponsors of this retreat, who have gone the extra mile to make this retreat smooth and conducive for all the retreatants. I would like to say a big “Sadhu” to Sis Gin for her selfless contribution to the Sasana (Buddha's Dispensation) and for spending extra 3 days to guide me. Special thanks also goes to Maha Karuna Buddhist Society for allowing us to extend our retreat until 1st September and Buddha Dharma Buddhist Society (BDBS) USJ21 for allowing us to use their centre from 2nd to 4th September 2011.
Sukhi Hontu & With Metta,
Jotipali
---------------------------------------------------------------------------------------------------------------------------
Hi Bro. Chia,
I am Bro Tham from Persatuan Buddhist Hilir Perak, Teluk. I just attended the Raya retreat organised by your committee. I found the retreat very beneficial for me.
Brothers and Sisters in Klang Valley are indeed very blessed to have Sis Gin guiding them to walk the Dhamma path.. Please treasure this golden opportunity and once missed you may never get it back.
With Metta,
Tham
Vayadhamma sankhara appamadena samapadetha
"Transient are all component things. Work out your deliverence with mindfulness"
----------------------------------------------------------------------------------------------------------------
I have been attending short retreats since I learnt vipassana meditation a few years ago but all this while, I felt I didn't really progress much. I thought I was stuck and doubts arose in me regularly especially with regards to whether Vipasana is suitable for me or not. I even stopped practising in daily life for a long time and even contemplated learning other techniques but teachers of other techniques are rare. I had tried to go to other centres and learnt with other vipassana teachers too. Then I made a wish to be able to meet the right teacher to guide me in my practice. I was so happy when I found out that Sister Gin was teaching at BDBS and I immediately asked to attend her class. I believed I have benefitted tremendously by attending the classes and the retreat.
On the 3rd day, I could see changing physical phenomena rapidly appearing and disappearing in many ways and forms, sometimes the phenomena was moving very fast, at times moderate, sometimes slow. The phenomena appeared at various parts of the body, at times at the abdomen, chest area, heart, face and jumping onto my hands and shoulder. These happened very fast but were very distinctly noted.
In this retreat I realised that I need to be really serious about the 1 hour walking session as I found that I could have better sittings, can observe better, the mind being more alert and sharp. I could see tingling sensations clearly and catch it the moment it arises. I was amazed that the mind was quick enough catch the ‘thinking’ and ‘wandering process’; something I never thought was possible even though I had heard about it.
Pain was experienced in a very intense but clear manner. I remember feeling a very sharp pain on the right side of the buttock (always the same spot) like ‘drilling’ into it. This phenomena happened for 2 days. On the last occasion, I was surprised that this sensation appeared for only a short while in my sitting. It never appeared again after that. My mind seemed to be very clear too.
With Sis.Gin’s careful observation, correction and guidance, I learnt how to do the walking properly and meticulously so I could concentrate better in my walking. I was able to walk in a more mindful and balanced manner, and catch all the sensations that arose together with the movement of the foot. Right after leaving the retreat centre, while driving on my way home, very strong tingling sensations in circular/swirling motion was felt. What surprised me was it came very suddenly and unexpectedly. It lasted for about 1 min and then dissappeared only to arise again. When I arrived home, I watched it and it became sharper and it also felt warm at the soles.
At home and at work, the next day, I noticed I became more mindful naturally without putting in much effort and it lasted until the second day although I was too busy to do any formal practice. At this moment too, while typing this report, the tingling sensations of the toes can be felt on my right and left legs.
All these never happened in my past retreats so I am very grateful to Sis.Gin for her guidance and encouragement. I finally managed to put away many of my doubts especially regarding my own ability to practise well in vipassana.
During the talks, she shared her experiences with us so we are motivated to strive on further. All we need to do, is to practise. My motto is: “Just do it without any expectations and insight will come when the time is right.”
A Word of Appreciation.
Last but not least, I would like to thank the organiser Ti-Ratana Buddhist Centre (NBC) Klang, helpers and sponsors of this retreat, who have gone the extra mile to make this retreat smooth and conducive for all the retreatants. I would like to say a big “Sadhu” to Sis Gin for her selfless contribution to the Sasana (Buddha's Dispensation) and for spending extra 3 days to guide me. Special thanks also goes to Maha Karuna Buddhist Society for allowing us to extend our retreat until 1st September and Buddha Dharma Buddhist Society (BDBS) USJ21 for allowing us to use their centre from 2nd to 4th September 2011.
Sukhi Hontu & With Metta,
Jotipali
---------------------------------------------------------------------------------------------------------------------------
Hi Bro. Chia,
I am Bro Tham from Persatuan Buddhist Hilir Perak, Teluk. I just attended the Raya retreat organised by your committee. I found the retreat very beneficial for me.
Brothers and Sisters in Klang Valley are indeed very blessed to have Sis Gin guiding them to walk the Dhamma path.. Please treasure this golden opportunity and once missed you may never get it back.
With Metta,
Tham
Vayadhamma sankhara appamadena samapadetha
"Transient are all component things. Work out your deliverence with mindfulness"
----------------------------------------------------------------------------------------------------------------
Thursday, September 29, 2011
Sunday, August 21, 2011
5 DAY VIPASSANA RETREAT (HARI RAYA/SCHOOL VACATION)
Dates: 27TH TO 31ST OF AUGUST 2011
Venue: MAHA KARUNA BUDDHIST SOCIETY,SUBANG 2
CHECK-IN AND CHECK- OUT
1.Check-in: 2.00 p.m. on 27th of August 2011 (Saturday).
2.Check-out: 6.00 p.m. on 31st of August 2011 (Wednesday).
THINGS TO BRING ALONG
1. Enough clothes- Loose White T-shirts and long skirts, sarong or slacks, socks. Short or tight skirts, pants,sleeveless T-shirts, tank tops, leotards are not appropriate.
2.Blanket, pillow and bed sheet. Mattress will be provided. Flat meditation cushions are available.
3.Toiletries (towel, tooth paste, tooth brush, shampoo and soap), hangers, stationery (e.g. pen, paper/notebook).
Please do not bring unessential and valuable items like jewellery and laptop. You may leave your cell phone, car keys and wallet with the manager of the retreat for safe-keeping.
MEALS & DRINKS
1.Lunch will be catered from 28th to 31th August 2011. Prepare your own simple & healthy breakfast. Hot water, oats, cereal, 3 in 1 packet drinks will be provided in the kitchen.
2.Juice:Honey/Catumadu, Ginger Tea packets and Prune juice will be provided.
3.Drinking water is available from a dispenser and airport.
Helpers on rostered schedule will prepare fruits for breakfast and lunch time. Participants are requested to contribute packet drinks and fruits for the retreat.
REMINDERS:
1.All retreatants are required to observe the 8 precepts throughout the retreat.
2.Please refer to the map leading to Maha Karuna Buddhist Society, Subang 2 posted earlier on 8/8/11.
3.Car Park: Ample parking lots are available along the street in front of the venue.
4.Facilities: Air-conditioned meditation hall & bedrooms. 2nd floor for women and 1st floor hall for men.
5.Retreatants are not encouraged to wash clothes as there are not enough facilities for drying them.
For further information and/or to confirm your participation please contact Sis. Foo at 016-278 7962 or foosiewping@gmail.com. Those interested please confirm latest by 23rd Aug2011 as the organizers will need to cater for breakfast & lunch etc.
Venue: MAHA KARUNA BUDDHIST SOCIETY,SUBANG 2
CHECK-IN AND CHECK- OUT
1.Check-in: 2.00 p.m. on 27th of August 2011 (Saturday).
2.Check-out: 6.00 p.m. on 31st of August 2011 (Wednesday).
THINGS TO BRING ALONG
1. Enough clothes- Loose White T-shirts and long skirts, sarong or slacks, socks. Short or tight skirts, pants,sleeveless T-shirts, tank tops, leotards are not appropriate.
2.Blanket, pillow and bed sheet. Mattress will be provided. Flat meditation cushions are available.
3.Toiletries (towel, tooth paste, tooth brush, shampoo and soap), hangers, stationery (e.g. pen, paper/notebook).
Please do not bring unessential and valuable items like jewellery and laptop. You may leave your cell phone, car keys and wallet with the manager of the retreat for safe-keeping.
MEALS & DRINKS
1.Lunch will be catered from 28th to 31th August 2011. Prepare your own simple & healthy breakfast. Hot water, oats, cereal, 3 in 1 packet drinks will be provided in the kitchen.
2.Juice:Honey/Catumadu, Ginger Tea packets and Prune juice will be provided.
3.Drinking water is available from a dispenser and airport.
Helpers on rostered schedule will prepare fruits for breakfast and lunch time. Participants are requested to contribute packet drinks and fruits for the retreat.
REMINDERS:
1.All retreatants are required to observe the 8 precepts throughout the retreat.
2.Please refer to the map leading to Maha Karuna Buddhist Society, Subang 2 posted earlier on 8/8/11.
3.Car Park: Ample parking lots are available along the street in front of the venue.
4.Facilities: Air-conditioned meditation hall & bedrooms. 2nd floor for women and 1st floor hall for men.
5.Retreatants are not encouraged to wash clothes as there are not enough facilities for drying them.
For further information and/or to confirm your participation please contact Sis. Foo at 016-278 7962 or foosiewping@gmail.com. Those interested please confirm latest by 23rd Aug2011 as the organizers will need to cater for breakfast & lunch etc.
Monday, August 8, 2011
Monday, August 1, 2011
WEEKEND RETREAT (5TH - 7TH AUG)
THIS COMING VIPASSANA WEEKEND RETREAT WILL BE HELD AT THE SAMADHI VIHARA AGAIN, AT SHAH ALAM.
PLS SEE MAP POSTED EARLIER HERE.
CHECK IN: 7 TO 8 PM; FRI
CHECK OUT: 6 PM; SUN
INTERVIEW TIME: SAT. 9 pm, SUN. 5 pm
IF INTERESTED PLS INFORM SIS. FOO OR TIRATANA NBC OFFICE by Thursday 4th Aug.
Those who cannot participate in the full retreat may join us on sat 6th Aug, after lunch and stay until the end of the Retreat. Others are encouraged to drop by, to practise part-time in the meditation hall with us, anytime from 8am to 10pm on Sat. Meals will not be provided for those who practise part-time and there is no need to notify us. Drinking water and flat meditation cushions are provided.
The meditation hall, dining hall and bedrooms are air conditioned.
BYO mattress,bed sheet, blankets. Sleeping mats and pillows are available.
PLS SEE MAP POSTED EARLIER HERE.
CHECK IN: 7 TO 8 PM; FRI
CHECK OUT: 6 PM; SUN
INTERVIEW TIME: SAT. 9 pm, SUN. 5 pm
IF INTERESTED PLS INFORM SIS. FOO OR TIRATANA NBC OFFICE by Thursday 4th Aug.
Those who cannot participate in the full retreat may join us on sat 6th Aug, after lunch and stay until the end of the Retreat. Others are encouraged to drop by, to practise part-time in the meditation hall with us, anytime from 8am to 10pm on Sat. Meals will not be provided for those who practise part-time and there is no need to notify us. Drinking water and flat meditation cushions are provided.
The meditation hall, dining hall and bedrooms are air conditioned.
BYO mattress,bed sheet, blankets. Sleeping mats and pillows are available.
INTRODUCTION TO SAMATHA MEDITATION TECHNIQUE
PART 1 OF THIS TALK WILL DEAL WITH THE BASIC PRINCIPLES OF SAMATHA MEDITATION TO GAIN SAMATHA JHANA & A BRIEF INTRODUCTION TO THE TECHNIQUE OF ANAPANASATI & METTA.
IT IS OPEN TO BEGINNERS AND THOSE WHO ARE CURRENTLY PRACTISING VIPASSANA MEDITATION. WE WILL CONTINUE WITH PART 2 OF THIS TOPIC NEXT WEEK WHERE EMPHASIS WILL BE GIVEN TO THE PRACTICAL ASPECT.
HANDOUTS WILL BE GIVEN.
VENUE: TIRATANA BUDDHIST SOCIETY, NBC BIZ CENTRE, KLANG
TIME: 8.30PM TO 10.30PM
PLEASE CONTACT SIS. FOO IF YOU ARE INTERESTED IN ATTENDING THESE TALKS. HER HP: 016 2787962
IT IS OPEN TO BEGINNERS AND THOSE WHO ARE CURRENTLY PRACTISING VIPASSANA MEDITATION. WE WILL CONTINUE WITH PART 2 OF THIS TOPIC NEXT WEEK WHERE EMPHASIS WILL BE GIVEN TO THE PRACTICAL ASPECT.
HANDOUTS WILL BE GIVEN.
VENUE: TIRATANA BUDDHIST SOCIETY, NBC BIZ CENTRE, KLANG
TIME: 8.30PM TO 10.30PM
PLEASE CONTACT SIS. FOO IF YOU ARE INTERESTED IN ATTENDING THESE TALKS. HER HP: 016 2787962
Thursday, July 28, 2011
WEEKEND RETREAT (30TH - 31ST JULY 2011)
Venue: Samadhi Vihara, Shah Alam
Check-in: Sat 30th July - 2 - 3 pm
Check-out: Sun 31st. July 6pm
Please inform us of your participation by email or sms.
Those who cannot stay overnight are welcome to come and practise in the meditation hall at anytime while we are there.
Check-in: Sat 30th July - 2 - 3 pm
Check-out: Sun 31st. July 6pm
Please inform us of your participation by email or sms.
Those who cannot stay overnight are welcome to come and practise in the meditation hall at anytime while we are there.
Thursday, July 21, 2011
AWARENESS OF THE PRESENT
Do not hark back to things that have passed,
And cherish not, fond hopes for the future;
The past has been left behind,
The future state has not yet come.
But one, with vision clear can see
The present which is here and now,
Such wise one should aspire to win
That which can never be lost nor shaken
And cherish not, fond hopes for the future;
The past has been left behind,
The future state has not yet come.
But one, with vision clear can see
The present which is here and now,
Such wise one should aspire to win
That which can never be lost nor shaken
MANAGING DIFFICULTIES IN DAILY PRACTICE
1. UNREALISTIC EXPECTATIONS - Many yogis begin this practice with enthusiasm, strong motivation and high expectations, but all too soon, after a few sessions, find themselves losing faith and feeling like a failure. This is most common amongst those who tend to be very “goal-oriented” in their worldly pursuits . By being patient, learning how to deal with expectations and having the right attitude, we can avoid this sense of failure which can dampen our effort to continue practising.
When we sit down on the cushion to practice, a variety of experiences can arise so at the outset we should never have any sort of expectation. We ought to be open to any experience. One of the most common expectation is, “ meditation is supposed to make one feel great.” So naturally when unpleasant experiences like pain arises, one will be averse to it and react by wishing to get rid of it, instead of just being aware of it. Similarly, one expects the mind to stay focused on the meditation object. But when unable to do so, one blames the outside sounds or thoughts that come up, taking them to be disturbances to the practice. Tell yourself when you sit down and close your eyes “May I observe whatever comes up and do nothing else”. Check yourself when you start to identify with a particular experience, adding a sense of “self” into it. More experienced yogis may sit, hoping that a past experience will come up again. They ought to acknowledge this attachment otherwise there will be no further progress.
2. THE WANDERING MIND – Beginner yogis tend to feel the need to overcome the wandering mind because they want to have a calm and concentrated mind. In this situation they are wanting to get rid of something and wanting something else to happen. Because of this underlying dissatisfaction of the present phenomena, they are not open to the reality occurring in the present moment – the wandering thoughts. They have missed the opportunity to develop mindfulness and the basic principle behind vipassana ie. to be extraordinarily attentive to whatever is happening.
3. THE THINKING MIND - Similarly, yogis have a strong tendency to feel disappointed and frustrated for having an endless train of thoughts. Instead of treating the thinking as just another mental activity to be noted, they try to repeatedly direct the mind to the primary object and to keep it there. Without being aware of it they are creating a lot of stress by putting in too much effort at directing the mind so neither calmness nor concentration will be achieved. If there is disappointment, simply observe and recognize that disappointment. Being mindful and clearly knowing the state of mind as disappointment is within the premise of Contemplation of Dhamma (Dhammanupassana) so this is in itself progress.
4. QUICK RESULTS – Yogis who have heard of results of the practice from others or have read about it, often make the mistake of hankering after these results. “The main exercises should be practiced for their own sake, as devices for strengthening mindfulness and concentration and not for quick results”. These “quick results” are at best, merely concepts in the yogis’ minds which are very subjective as one cannot really know insight knowledge before one has directly realized it. Whatever premature intellectual grasp one has of it will only serve to confuse the mind and thinking about it will interfere with the process of noting and attending to the meditation object. Once one is thoroughly familiar with the correct technique, through repeated practice, the results in terms of the stages of insight knowledges, will appear in due course, whether one wishes for it or not. When the insight knowledge is realized, one will be amazed to see the world of difference between the actual realization and the prior intellectual understanding of it. It is because of this, the actual experience of Insight Knowledges are usually never discussed openly or described by meditation teachers.
5. MAINTAINING REGULAR PRACTICE AFTER THE RETREAT – We can come up with all sorts of excuses not to meditate everyday because we may be lacking in right effort and right attitude. We can also be easily influenced by the people around us and our environment. It is imperative that yogis continue their practice in daily life no matter how short the time is, at their disposal. Progress will be slower than in retreat, depending on the persistence and sharpness of faculties of the individual. Please do not think that because the time is too short there will be no progress so it is of no use. In 5 minutes the mind can perceive a lot and mindfulness can be developed. Let us say there is one moment of mindfulness in one second..in 5 minutes you would have had 5 x 60 moments of mindfulness. That is 300 moments of mindfulness. In reality, there are much more as one second can comprise thousands of moments of mindfulness. Therefore, remember that no effort, however small will be wasted. There is sure to be mental development and accumulation of perfection (parami) which will be conducive for further progress. Practice is also possible during working hours. For example, while engaged in working at something, whenever the opportunity allows, one can direct one’s attention to the postures or to the breathing or abodominal movements, even if it is for a few seconds or minutes. No matter how busy your daily life is, you can still practice general mindfulness while going about with your daily activities even while talking. As long as you have time to breathe you have time to be mindful. The more we practice the more confident we are in the technique of vipassana and the effort we make is linked to this confidence as well as the right understanding/view of the practice.
6. SITTING FOR A LONG TIME – Some experienced yogis like to sit for longer than the prescribed one hour. This is usually not recommended except when the teacher approves of it or directs the yogi to do so. There are certain stages in the development of the practice when it is beneficial to sit longer than normal so the yogi is instructed to “sit as long as he likes” without any concern for the time. Normally, at these stages, the yogi is unaware of the time that has lapsed as he feels his posture is very very comfortable despite the long sitting or he may not even sense his bodily form at all. They can sit for two or three hours on a stretch without moving at all. Other yogis at other stages, may have a tendency to stretch their sitting to a further quarter or half hour when they are engrossed in observing painful sensations. This is a matter of individual preference and it is usually harmless. However, if the yogi is experiencing strong calmness or drowsiness, long sittings should be avoided as there is the obvious need to balance the mental faculties by getting up to do walking meditation. Energy is slacking so it has to corrected.
7. INABILITY TO SIT FOR ONE HOUR – When painful sensations arise it is advisable to direct one’s awareness to it and to observe it closely instead of reacting by changing one’s posture. Shifting of weight, wriggling the toes or legs and lifting the foot etc are considered changing of posture so these movements no matter how small should be avoided in the beginning. One should try to see the changes in the nature of the painful experience, in terms of intensity, type of sensation (eg stabbing pain / throbbing/ sharp/aching pain). Only when there is very excruciating pain which cannot be tolerated any longer, one can slowly and mindfully move one’s posture by noting first, the intention to do so followed by each and every movement made before sitting still again. The eyes should remain close during the changing of posture. Insight can arise by closely observing the nature of our experience in an objective way without any interference or additions. This means there should be no sense of self/personality involved in observing the painful sensations and no thinking about it too. At some stages the yogi is not able to continue sitting even before the hour is up, because of strong restlessness in the mind. There is the inclination to change one’s posture for no obvious reason (not because of discomfort) and after the change of posture is done, if the inclination arises again, it should be noted promptly as ‘restlessness’.
When we sit down on the cushion to practice, a variety of experiences can arise so at the outset we should never have any sort of expectation. We ought to be open to any experience. One of the most common expectation is, “ meditation is supposed to make one feel great.” So naturally when unpleasant experiences like pain arises, one will be averse to it and react by wishing to get rid of it, instead of just being aware of it. Similarly, one expects the mind to stay focused on the meditation object. But when unable to do so, one blames the outside sounds or thoughts that come up, taking them to be disturbances to the practice. Tell yourself when you sit down and close your eyes “May I observe whatever comes up and do nothing else”. Check yourself when you start to identify with a particular experience, adding a sense of “self” into it. More experienced yogis may sit, hoping that a past experience will come up again. They ought to acknowledge this attachment otherwise there will be no further progress.
2. THE WANDERING MIND – Beginner yogis tend to feel the need to overcome the wandering mind because they want to have a calm and concentrated mind. In this situation they are wanting to get rid of something and wanting something else to happen. Because of this underlying dissatisfaction of the present phenomena, they are not open to the reality occurring in the present moment – the wandering thoughts. They have missed the opportunity to develop mindfulness and the basic principle behind vipassana ie. to be extraordinarily attentive to whatever is happening.
3. THE THINKING MIND - Similarly, yogis have a strong tendency to feel disappointed and frustrated for having an endless train of thoughts. Instead of treating the thinking as just another mental activity to be noted, they try to repeatedly direct the mind to the primary object and to keep it there. Without being aware of it they are creating a lot of stress by putting in too much effort at directing the mind so neither calmness nor concentration will be achieved. If there is disappointment, simply observe and recognize that disappointment. Being mindful and clearly knowing the state of mind as disappointment is within the premise of Contemplation of Dhamma (Dhammanupassana) so this is in itself progress.
4. QUICK RESULTS – Yogis who have heard of results of the practice from others or have read about it, often make the mistake of hankering after these results. “The main exercises should be practiced for their own sake, as devices for strengthening mindfulness and concentration and not for quick results”. These “quick results” are at best, merely concepts in the yogis’ minds which are very subjective as one cannot really know insight knowledge before one has directly realized it. Whatever premature intellectual grasp one has of it will only serve to confuse the mind and thinking about it will interfere with the process of noting and attending to the meditation object. Once one is thoroughly familiar with the correct technique, through repeated practice, the results in terms of the stages of insight knowledges, will appear in due course, whether one wishes for it or not. When the insight knowledge is realized, one will be amazed to see the world of difference between the actual realization and the prior intellectual understanding of it. It is because of this, the actual experience of Insight Knowledges are usually never discussed openly or described by meditation teachers.
5. MAINTAINING REGULAR PRACTICE AFTER THE RETREAT – We can come up with all sorts of excuses not to meditate everyday because we may be lacking in right effort and right attitude. We can also be easily influenced by the people around us and our environment. It is imperative that yogis continue their practice in daily life no matter how short the time is, at their disposal. Progress will be slower than in retreat, depending on the persistence and sharpness of faculties of the individual. Please do not think that because the time is too short there will be no progress so it is of no use. In 5 minutes the mind can perceive a lot and mindfulness can be developed. Let us say there is one moment of mindfulness in one second..in 5 minutes you would have had 5 x 60 moments of mindfulness. That is 300 moments of mindfulness. In reality, there are much more as one second can comprise thousands of moments of mindfulness. Therefore, remember that no effort, however small will be wasted. There is sure to be mental development and accumulation of perfection (parami) which will be conducive for further progress. Practice is also possible during working hours. For example, while engaged in working at something, whenever the opportunity allows, one can direct one’s attention to the postures or to the breathing or abodominal movements, even if it is for a few seconds or minutes. No matter how busy your daily life is, you can still practice general mindfulness while going about with your daily activities even while talking. As long as you have time to breathe you have time to be mindful. The more we practice the more confident we are in the technique of vipassana and the effort we make is linked to this confidence as well as the right understanding/view of the practice.
6. SITTING FOR A LONG TIME – Some experienced yogis like to sit for longer than the prescribed one hour. This is usually not recommended except when the teacher approves of it or directs the yogi to do so. There are certain stages in the development of the practice when it is beneficial to sit longer than normal so the yogi is instructed to “sit as long as he likes” without any concern for the time. Normally, at these stages, the yogi is unaware of the time that has lapsed as he feels his posture is very very comfortable despite the long sitting or he may not even sense his bodily form at all. They can sit for two or three hours on a stretch without moving at all. Other yogis at other stages, may have a tendency to stretch their sitting to a further quarter or half hour when they are engrossed in observing painful sensations. This is a matter of individual preference and it is usually harmless. However, if the yogi is experiencing strong calmness or drowsiness, long sittings should be avoided as there is the obvious need to balance the mental faculties by getting up to do walking meditation. Energy is slacking so it has to corrected.
7. INABILITY TO SIT FOR ONE HOUR – When painful sensations arise it is advisable to direct one’s awareness to it and to observe it closely instead of reacting by changing one’s posture. Shifting of weight, wriggling the toes or legs and lifting the foot etc are considered changing of posture so these movements no matter how small should be avoided in the beginning. One should try to see the changes in the nature of the painful experience, in terms of intensity, type of sensation (eg stabbing pain / throbbing/ sharp/aching pain). Only when there is very excruciating pain which cannot be tolerated any longer, one can slowly and mindfully move one’s posture by noting first, the intention to do so followed by each and every movement made before sitting still again. The eyes should remain close during the changing of posture. Insight can arise by closely observing the nature of our experience in an objective way without any interference or additions. This means there should be no sense of self/personality involved in observing the painful sensations and no thinking about it too. At some stages the yogi is not able to continue sitting even before the hour is up, because of strong restlessness in the mind. There is the inclination to change one’s posture for no obvious reason (not because of discomfort) and after the change of posture is done, if the inclination arises again, it should be noted promptly as ‘restlessness’.
Wednesday, July 20, 2011
INTERMEDIATE VIPASSANA COURSE
Venue: TIRATANA BUDDHIST SOCIETY, NBC Biz Centre, Klang
Time: 8.30pm to 10.00pm Every Wednesday 20/7 to 24/8
Open to all those who have attended the Beginners Course.
Contact: 016 - 2787962 (Sis Foo) or 03-33414897 (Office)
Time: 8.30pm to 10.00pm Every Wednesday 20/7 to 24/8
Open to all those who have attended the Beginners Course.
Contact: 016 - 2787962 (Sis Foo) or 03-33414897 (Office)
Tuesday, July 12, 2011
This Coming Weekend Retreat (16 & 17 July 2011)
Venue: Buddha Dhamma Centre, No: 6 Level 1, USJ 21/6 (Refer to Map of Setenang posted 3 few weeks ago)
Time: 2 pm to 10 pm ( Sat/16 July) & 7 am to 6 pm (Sun/17 July)
Option: Stay overnight
Open to all yogis/students in past/current meditation courses. Limited to the first 6 people who respond as the place is not big enough to accomodate more.
Please email or sms me to inform me of your participation as we need to cater for Sunday's lunch and notify the owner if we are staying overnight.
Time: 2 pm to 10 pm ( Sat/16 July) & 7 am to 6 pm (Sun/17 July)
Option: Stay overnight
Open to all yogis/students in past/current meditation courses. Limited to the first 6 people who respond as the place is not big enough to accomodate more.
Please email or sms me to inform me of your participation as we need to cater for Sunday's lunch and notify the owner if we are staying overnight.
Friday, July 1, 2011
Comments/Advice on Sis.Libby's Experience
"In my busy life, I do all my activities very fast ...I tried not to look around as I know that if my eyes see things on account of that seeing, some thoughts will come......"
Even in daily life whenever there is no need to rush, it would be good to slow down a bit so we can be more mindful of our activities. It is good not to look around in a retreat, as it helps to cut down the distractions but in daily life one needs to learn also to be mindful of looking around when it happens. For monks they have to go for almsround daily so this is a very important skill. They cannot walk for alms without looking at all.
"I experienced the rising falling like a very big wave going up and down.. I could not handle it because that was very fast...."
The primary object you are watching becomes clearer/stronger as your mindfulness and concentration improves but because your mind is not yet calm enough it appears as if you cannot follow. Later on when calmness develops, your notings become more precise ie.noting mind lands accurately on the object so the object and penetrates it so it seems to have become more subtle and finally disappears. This is because your noting mind follows it even more closely such that you no longer see a starting and ending point. So to you, R and F is no longer discernible. This is a good experience as it is a sign of progress.
"Another clear experience was the momentary itchiness on my head. It came suddenly .. As soon as I noted it disappeared....This went on for a few times. The itchiness always disappear whenever i noted it and I felt like it was challenging me.I just know I noted it when it came and it disappeared promptly....."
If the objects disappear quickly the moment you direct your mind towards it to note it, and you know clearly that it has vanished it means your noting mind is very strong and swift. The object also disappears on the same spot it arose.
"I noted my lungs/chest going outward and inward, and my diaphragm moving up and down when I breathe in and breathe out.."
This is ok if you aware and the noticing of the movements happened automatically. Sometimes when we are very calm these movements seem to be very strong. After a few moments of noting it or just as you are aware, it disappears and other objects will come up in the mind.
"Lastly I had a very strange experience. I saw my head (float) .... Strangely I was aware all the time that I was still sitting there watching all this happening...."
This is a strong mental vision which can happen when the mind is calm and concentrated but mindfulness is weak. It came up and stayed for a while because of unwise attention (ayoniso manasikara). Some yogis have this vision of seeing a ‘double’ too or perceiving oneself as outside the body.
Did you notice that the mind is actually quite calm when this happened? There was no feeling of alarm/fear right? Was there some interest on seeing this vision? It seems to be strange to you as it is not logical and to others it may sound eerie or frightening. Some will think it is just your imagination running wild. It is not a result of the thinking process. Most of the visions that appear when we practise vipassana are creations/projections of the mind which could be stirred up by our latent defilements (anusaya).To put it simply, it is a product of our subconscious mind that means it was not created consciously.It is important not to identify with this vision or to try to figure out the significance of it. The correct attitude is to just to note it as “seeing” to establish mindfulness again and it will fade away. If it still persists then ignore it and resume noting the primary object.
I read somewhere about a monk who had a similar but even more bizarre experience. He saw his head roll off from his body and landed in front of him. He was still sitting there looking at it. He continued staring at it and it decomposed right in front of him until there was only the skull left with the teeth still intact.
However we cannot dismiss all visions as products of imagination. Some visions are signs of attainment of concentration as in Samatha Meditation. It can also be a real life scene for one who develops the psychic power (abhina) of clairvoyance. I will not deal with this here.
Yes, you are right. according to the Buddha, other things like our material possessions which we call our property can be taken away by the 5 enemies but merits/parami from our practice follow us all the time while we sojourn in Samsara. That is why we call it our real property.
Even in daily life whenever there is no need to rush, it would be good to slow down a bit so we can be more mindful of our activities. It is good not to look around in a retreat, as it helps to cut down the distractions but in daily life one needs to learn also to be mindful of looking around when it happens. For monks they have to go for almsround daily so this is a very important skill. They cannot walk for alms without looking at all.
"I experienced the rising falling like a very big wave going up and down.. I could not handle it because that was very fast...."
The primary object you are watching becomes clearer/stronger as your mindfulness and concentration improves but because your mind is not yet calm enough it appears as if you cannot follow. Later on when calmness develops, your notings become more precise ie.noting mind lands accurately on the object so the object and penetrates it so it seems to have become more subtle and finally disappears. This is because your noting mind follows it even more closely such that you no longer see a starting and ending point. So to you, R and F is no longer discernible. This is a good experience as it is a sign of progress.
"Another clear experience was the momentary itchiness on my head. It came suddenly .. As soon as I noted it disappeared....This went on for a few times. The itchiness always disappear whenever i noted it and I felt like it was challenging me.I just know I noted it when it came and it disappeared promptly....."
If the objects disappear quickly the moment you direct your mind towards it to note it, and you know clearly that it has vanished it means your noting mind is very strong and swift. The object also disappears on the same spot it arose.
"I noted my lungs/chest going outward and inward, and my diaphragm moving up and down when I breathe in and breathe out.."
This is ok if you aware and the noticing of the movements happened automatically. Sometimes when we are very calm these movements seem to be very strong. After a few moments of noting it or just as you are aware, it disappears and other objects will come up in the mind.
"Lastly I had a very strange experience. I saw my head (float) .... Strangely I was aware all the time that I was still sitting there watching all this happening...."
This is a strong mental vision which can happen when the mind is calm and concentrated but mindfulness is weak. It came up and stayed for a while because of unwise attention (ayoniso manasikara). Some yogis have this vision of seeing a ‘double’ too or perceiving oneself as outside the body.
Did you notice that the mind is actually quite calm when this happened? There was no feeling of alarm/fear right? Was there some interest on seeing this vision? It seems to be strange to you as it is not logical and to others it may sound eerie or frightening. Some will think it is just your imagination running wild. It is not a result of the thinking process. Most of the visions that appear when we practise vipassana are creations/projections of the mind which could be stirred up by our latent defilements (anusaya).To put it simply, it is a product of our subconscious mind that means it was not created consciously.It is important not to identify with this vision or to try to figure out the significance of it. The correct attitude is to just to note it as “seeing” to establish mindfulness again and it will fade away. If it still persists then ignore it and resume noting the primary object.
I read somewhere about a monk who had a similar but even more bizarre experience. He saw his head roll off from his body and landed in front of him. He was still sitting there looking at it. He continued staring at it and it decomposed right in front of him until there was only the skull left with the teeth still intact.
However we cannot dismiss all visions as products of imagination. Some visions are signs of attainment of concentration as in Samatha Meditation. It can also be a real life scene for one who develops the psychic power (abhina) of clairvoyance. I will not deal with this here.
Yes, you are right. according to the Buddha, other things like our material possessions which we call our property can be taken away by the 5 enemies but merits/parami from our practice follow us all the time while we sojourn in Samsara. That is why we call it our real property.
Report from Sis. TK Gan
Dear Brothers and Sisters,
Hope i m not too late... I want to share an amazing moment i experienced during the retreat. it was one of those torturous sitting meditation sessions. For the first 30 minutes, i was drifting off. Suddenly this thought struck my mind - 'hei, your mind is not alert'. As soon as this thought arose, my mind became very clear and soon, a very bright light appeared. Sis Gin explained that it was actually a case of the mindfulness finally having the upper hand over the drowsiness at that moment. This is the result of exerting effort at being mindful despite the sleepy state. Wow! Just that brief moment and it brought me so much joy. now i can truly relate to the expression - 'clarity of mind' . So brothers and sister, strive HARD n may u attain the ultimate peace.....
To all the brothers and sisters at the retreat n Sis Gin who helped me on my journey, a million thanks to you all.
Sadhu 3x.
May u be well and happy ALWAYS.....
Lots of Metta,
Sis Gan
Hope i m not too late... I want to share an amazing moment i experienced during the retreat. it was one of those torturous sitting meditation sessions. For the first 30 minutes, i was drifting off. Suddenly this thought struck my mind - 'hei, your mind is not alert'. As soon as this thought arose, my mind became very clear and soon, a very bright light appeared. Sis Gin explained that it was actually a case of the mindfulness finally having the upper hand over the drowsiness at that moment. This is the result of exerting effort at being mindful despite the sleepy state. Wow! Just that brief moment and it brought me so much joy. now i can truly relate to the expression - 'clarity of mind' . So brothers and sister, strive HARD n may u attain the ultimate peace.....
To all the brothers and sisters at the retreat n Sis Gin who helped me on my journey, a million thanks to you all.
Sadhu 3x.
May u be well and happy ALWAYS.....
Lots of Metta,
Sis Gan
THE NEXT MEDITATION COURSE ( AT 6, USJ 21/6 )
INSIGHT MEDITATION COURSE (FOR BEGINNERS)
With SISTER GAVESINI GIN
3rd July – 4th September 2011
Every Sunday (8pm – 10 pm)
This meditation course is tailored for busy people who want to learn up the basic technique of Insight Meditation (Vipassana Bhavana) in a systematic way within a short period of time.
Interested participants are encouraged to attend the whole course which comprises 8 weekly lessons, spread out over a period of two months and ending with a 2 day weekend retreat. Each lesson will last about 2 hours; 30 mins of group interview and one hour’s Dhamma Talk followed by 20 mins of Q & A session. Instructions together with handouts will be given at every lesson by the Instructor.
To gain the maximum benefit from this course, participants will be required to practice at home on a daily basis and be prepared to give a report of their experience during the weekly interview sessions.
Lesson 1: What is Meditation: Samatha & Vipassana, An Overview of Vipassana, Preliminaries
Lesson 2: Sitting Meditation: Posture & Basic Principles, Primary & Secondary Objects
Lesson 3: Walking & Standing Meditation: Basic Instructions & Benefits
Lesson 4: How To Report At Interviews: Purpose, Do’s and Don’ts
Lesson 5: Mindfulness of Feelings/ Sensations: Types of Feelings, Awareness of Pain, 5 Types of Joy in Meditation
Lesson 6: Sitting & Touching: Awareness of Sitting, Touch points, Primary object
Lesson 7: Mindfulness of Consciousness: Definition of Mind, Latent Tendencies, Choiceless Awareness
Lesson 8: Mindfulness of Dhamma: The Five Hindrances & How to overcome them
RETREAT: 3rd & 4th Sept, 2011; Check in: 2nd Sept. (Fri)
Attire & What To Bring Along
Please come in loose clothing like T-shirt, track bottoms, slacks, sarong or long skirts. Bring along your meditation cushion (zafu), an old towel/blanket or cushion, notebook and pen.
With SISTER GAVESINI GIN
3rd July – 4th September 2011
Every Sunday (8pm – 10 pm)
This meditation course is tailored for busy people who want to learn up the basic technique of Insight Meditation (Vipassana Bhavana) in a systematic way within a short period of time.
Interested participants are encouraged to attend the whole course which comprises 8 weekly lessons, spread out over a period of two months and ending with a 2 day weekend retreat. Each lesson will last about 2 hours; 30 mins of group interview and one hour’s Dhamma Talk followed by 20 mins of Q & A session. Instructions together with handouts will be given at every lesson by the Instructor.
To gain the maximum benefit from this course, participants will be required to practice at home on a daily basis and be prepared to give a report of their experience during the weekly interview sessions.
Lesson 1: What is Meditation: Samatha & Vipassana, An Overview of Vipassana, Preliminaries
Lesson 2: Sitting Meditation: Posture & Basic Principles, Primary & Secondary Objects
Lesson 3: Walking & Standing Meditation: Basic Instructions & Benefits
Lesson 4: How To Report At Interviews: Purpose, Do’s and Don’ts
Lesson 5: Mindfulness of Feelings/ Sensations: Types of Feelings, Awareness of Pain, 5 Types of Joy in Meditation
Lesson 6: Sitting & Touching: Awareness of Sitting, Touch points, Primary object
Lesson 7: Mindfulness of Consciousness: Definition of Mind, Latent Tendencies, Choiceless Awareness
Lesson 8: Mindfulness of Dhamma: The Five Hindrances & How to overcome them
RETREAT: 3rd & 4th Sept, 2011; Check in: 2nd Sept. (Fri)
Attire & What To Bring Along
Please come in loose clothing like T-shirt, track bottoms, slacks, sarong or long skirts. Bring along your meditation cushion (zafu), an old towel/blanket or cushion, notebook and pen.
Tuesday, June 21, 2011
Report from Sis. Libby Sim
Dear Brother Chia & Sis Foo
Many thanks for allowing me to share my Vipassana Meditation experience here. First of all, I would like to take this opportunity to thank Sister Gin, Brother Chia & Sister Foo & family members, Sister Kelly and all the other helpers who have taken care of me during the Meditation Retreat. Without your help and caring, I really couldn’t do my meditation well and smoothly. I thank my teacher sister Gin, for her guidance, teaching vipassana meditation and the interview sessions which were very valuable to me.
This Vipassana Meditation Retreat was a precious event in my life. I experienced a lot of things which I never know before and they were very amazing. I really couldn’t believe it sometimes when I reflected on it, on hindsight but it happened. In my busy life, I do all my activities very fast because I don't like to waste time and am lazy to use my mind to think. During the retreat, my walking & eating, in fact all my motions slowed down. I really tried to be aware of every motion I was doing. It was a very clear movement as I noted it, and my mind was empty. I tried not to look around as I know that if my eyes see things on account of that seeing, some thoughts will come up in my mind. Actually, every process of our movements can be noted if we try to be focussed.
On the 2nd day during sitting meditation, I experienced the rising falling like a very big wave going up and down, up and down very fast until my chin. I could not handle it because that was very fast, but when I really noted it, the rising falling became smaller and smaller waves and slowly went into my stomach. It then slowly disappeared.
Another clear experience was the momentary itchiness on my head. It came suddenly and i noted it. As soon as I noted it disappeared but appeared again on my head but on the other side. This went on for a few times. The itchiness always disappear whenever i noted it and I felt like it was challenging me. I just know I noted it when it came and it disappeared promptly. I also experienced pain on my thigh, hand, ear and back also, it came I noted it and it disappeared. After that, I noted my lungs/chest going outward and inward, and my diaphragm moving up and down when I breathe in and breathe out.
Lastly I had a very strange experience. I saw my head (float) which is just my head and my two eyes closed appear in front of me(sitting), I could not see my nose, mouth, ears, just could see my head and two closes eyes only(floating in front), i know that was "me"( in front), and this image go away slowly and disappear. Strangely I was aware all the time that I was still sitting there watching all this happening.
I do not know how to explain this experience more clearly though I have tried to.
I want to add something here. Basically, everyone can practise vipassana well, if they are really intent on doing it. One important reminder - just need to let go of all worries and mental burden (empty your mind). Then really put in your effort. If you can’t make it for 2 days retreat, 5 minutes is also worth the effort. You can at least get 5 minutes of Dhamma wealth and joy. Then accumulate all those 5 minutes of wealth & joy, we will become very rich in Dhamma later on. This wealth is unique because nobody can steal it from us. It is our real property.
I just want to tell everyone " you must try to meditate yourself as only you yourself will gain from the benefits later". Meditation is indeed very amazing!
“Sukhi hontu”
With metta,
Libby
Many thanks for allowing me to share my Vipassana Meditation experience here. First of all, I would like to take this opportunity to thank Sister Gin, Brother Chia & Sister Foo & family members, Sister Kelly and all the other helpers who have taken care of me during the Meditation Retreat. Without your help and caring, I really couldn’t do my meditation well and smoothly. I thank my teacher sister Gin, for her guidance, teaching vipassana meditation and the interview sessions which were very valuable to me.
This Vipassana Meditation Retreat was a precious event in my life. I experienced a lot of things which I never know before and they were very amazing. I really couldn’t believe it sometimes when I reflected on it, on hindsight but it happened. In my busy life, I do all my activities very fast because I don't like to waste time and am lazy to use my mind to think. During the retreat, my walking & eating, in fact all my motions slowed down. I really tried to be aware of every motion I was doing. It was a very clear movement as I noted it, and my mind was empty. I tried not to look around as I know that if my eyes see things on account of that seeing, some thoughts will come up in my mind. Actually, every process of our movements can be noted if we try to be focussed.
On the 2nd day during sitting meditation, I experienced the rising falling like a very big wave going up and down, up and down very fast until my chin. I could not handle it because that was very fast, but when I really noted it, the rising falling became smaller and smaller waves and slowly went into my stomach. It then slowly disappeared.
Another clear experience was the momentary itchiness on my head. It came suddenly and i noted it. As soon as I noted it disappeared but appeared again on my head but on the other side. This went on for a few times. The itchiness always disappear whenever i noted it and I felt like it was challenging me. I just know I noted it when it came and it disappeared promptly. I also experienced pain on my thigh, hand, ear and back also, it came I noted it and it disappeared. After that, I noted my lungs/chest going outward and inward, and my diaphragm moving up and down when I breathe in and breathe out.
Lastly I had a very strange experience. I saw my head (float) which is just my head and my two eyes closed appear in front of me(sitting), I could not see my nose, mouth, ears, just could see my head and two closes eyes only(floating in front), i know that was "me"( in front), and this image go away slowly and disappear. Strangely I was aware all the time that I was still sitting there watching all this happening.
I do not know how to explain this experience more clearly though I have tried to.
I want to add something here. Basically, everyone can practise vipassana well, if they are really intent on doing it. One important reminder - just need to let go of all worries and mental burden (empty your mind). Then really put in your effort. If you can’t make it for 2 days retreat, 5 minutes is also worth the effort. You can at least get 5 minutes of Dhamma wealth and joy. Then accumulate all those 5 minutes of wealth & joy, we will become very rich in Dhamma later on. This wealth is unique because nobody can steal it from us. It is our real property.
I just want to tell everyone " you must try to meditate yourself as only you yourself will gain from the benefits later". Meditation is indeed very amazing!
“Sukhi hontu”
With metta,
Libby
Monday, June 20, 2011
Sunday, June 19, 2011
Report from Sis.Loga
First at all, I would like to say I appreciate very much the good opportunity I had to learn and experience the Vipassana meditation. Special thanks goes to Sis Gin, who spent her precious time guiding us throughout the course and retreat. Thanks also to all the Ti-Ratana Dhamma-family members who organised the course and retreat.
This was my first experience attending a retreat. I feel the 2 days is not enough for me. The 1st day during the walking meditation I was feeling sleepy and unable to concentrate. Sometimes I feel like I was going to fall down because of the sleepiness but after breakfast, I was able to concentrate in my waking meditation. Same goes to my sitting meditation . I could sit for only 30 minutes because of unbearable pain in my thighs.
The 2nd day I felt very fresh and calm when I did the walking meditation. During sitting meditation I feel so relax and experienced joy. I found I could accept the pain and be aware of it but after some time when unbearable pain came, I got up to do walking meditation.
Once again , I would like to thank Sister Gin for teaching us the eating mediation. The 1st day I felt it was very difficult to eat slowly but I tried my level best and during that time I saw how Sister Gin was eating so I followed her. The next day I really could eat more slowly and was able to taste the food better. I could feel the food being digested very fast. I’m still following this method whenever I eat food. Thanks to all and I hope to attend more retreats in future. Sadhu! Sadhu! Sadhu.
I also thank my boss Ms Wai Thuy Fong ,who invited me to this Vipassana Mediation course and retreat.
Loga
This was my first experience attending a retreat. I feel the 2 days is not enough for me. The 1st day during the walking meditation I was feeling sleepy and unable to concentrate. Sometimes I feel like I was going to fall down because of the sleepiness but after breakfast, I was able to concentrate in my waking meditation. Same goes to my sitting meditation . I could sit for only 30 minutes because of unbearable pain in my thighs.
The 2nd day I felt very fresh and calm when I did the walking meditation. During sitting meditation I feel so relax and experienced joy. I found I could accept the pain and be aware of it but after some time when unbearable pain came, I got up to do walking meditation.
Once again , I would like to thank Sister Gin for teaching us the eating mediation. The 1st day I felt it was very difficult to eat slowly but I tried my level best and during that time I saw how Sister Gin was eating so I followed her. The next day I really could eat more slowly and was able to taste the food better. I could feel the food being digested very fast. I’m still following this method whenever I eat food. Thanks to all and I hope to attend more retreats in future. Sadhu! Sadhu! Sadhu.
I also thank my boss Ms Wai Thuy Fong ,who invited me to this Vipassana Mediation course and retreat.
Loga
Report from Bro. Arumugam
Dear Bro Chia and others
I am indeed fortunate to have participated in the course and retreat under the guidance of Sis Gin. For the 2 days my mind was filled with awareness I felt a sense of spirituality. However, this state did not last long after the retreat when I returned to the “other world”-of family, friends, work, social needs etc. I certainly felt that my mind was being “tamed” during the retreat and I did have some new experiences too which I am happy to share with others. I experienced itchy sensations all over my face on day 2, it did not happen on day 1. During walking meditation, for a split moment (3 seconds or so), I could not sense my being, as though I was walking in space. The sitting meditation was good for a while but often sleepiness creeps in and undermined my effort. On day 1, I had severe discomfort around my knee area that made me restless after 15-20 minutes. However, this pain disappeared the next day and I could sit for more than 35 minutes. I also felt tingling sensations on my fingers during the walking meditation. I thought this was really a good achievement. I think my experiences were not much and profound compared to other yogis but I thank my good kamma for having had the opportunity to learn and experience Vipassana meditation.
Sis Gin has given the simple steps and knowledge about this wonderful meditation technique. I am indebted to her (Sis Gin). I also would like to thank Sis Foo and all her helpers as well. Thanks for enabling me to take the first step to learn Vipassana meditation.. As a Hindu, I was taught to respect the Lord Buddha so getting into Buddhism and its teaching is nothing surprising. I feel fortunate to receive Lord Buddha’s teaching and principles. I will not stop here but will definitely take all opportunities to participate in such retreats again.
“Sadhu” 3x.
Dr. GS Arumugam
I am indeed fortunate to have participated in the course and retreat under the guidance of Sis Gin. For the 2 days my mind was filled with awareness I felt a sense of spirituality. However, this state did not last long after the retreat when I returned to the “other world”-of family, friends, work, social needs etc. I certainly felt that my mind was being “tamed” during the retreat and I did have some new experiences too which I am happy to share with others. I experienced itchy sensations all over my face on day 2, it did not happen on day 1. During walking meditation, for a split moment (3 seconds or so), I could not sense my being, as though I was walking in space. The sitting meditation was good for a while but often sleepiness creeps in and undermined my effort. On day 1, I had severe discomfort around my knee area that made me restless after 15-20 minutes. However, this pain disappeared the next day and I could sit for more than 35 minutes. I also felt tingling sensations on my fingers during the walking meditation. I thought this was really a good achievement. I think my experiences were not much and profound compared to other yogis but I thank my good kamma for having had the opportunity to learn and experience Vipassana meditation.
Sis Gin has given the simple steps and knowledge about this wonderful meditation technique. I am indebted to her (Sis Gin). I also would like to thank Sis Foo and all her helpers as well. Thanks for enabling me to take the first step to learn Vipassana meditation.. As a Hindu, I was taught to respect the Lord Buddha so getting into Buddhism and its teaching is nothing surprising. I feel fortunate to receive Lord Buddha’s teaching and principles. I will not stop here but will definitely take all opportunities to participate in such retreats again.
“Sadhu” 3x.
Dr. GS Arumugam
Thursday, June 16, 2011
COMING RETREAT AT DENGKIL MEDITATION CENTRE (18 & 19 June, 2011)
Invitation to attend this Weekend Retreat at Dengkil is extended to those who have attended the courses that I have conducted.
Please email me to confirm your participation by Fri 17/6/11.
Bring along your sleeping bag or other bedding stuff and breakfast for Sunday morning.
Meet at the centre at 3pm on Sat 18th June or at my place at 2pm to organise car pool.
This will be the first retreat for the Intermediate Course (Tiratana Centre).
Please email me to confirm your participation by Fri 17/6/11.
Bring along your sleeping bag or other bedding stuff and breakfast for Sunday morning.
Meet at the centre at 3pm on Sat 18th June or at my place at 2pm to organise car pool.
This will be the first retreat for the Intermediate Course (Tiratana Centre).
Monday, June 13, 2011
RETREAT EXPERIENCE - Bro. Khoo Khay Lin
Dear Brothers & Sisters,
Brenda and I had attended Day Retreat once or twice over the years, but really nothing much came out of it for us then, but this time it was a different kind of experience.
Somehow, we find ourselves seriously engrossed in the practice from the moment we stepped into Klang & Coast Buddhist Centre and it was all the way until the session ends at night.
Walking Meditation (1st Day ) In the walking meditation, I was noting the 'Wobbling' of my legs each time I transfer my weight onto it and also the feeling of the sole of the feet on the floor. I was doing this over a few stretches up and down the hall and out of nowhere, I had this 'light and elated' feelings - very light and blissful; nothing else and that you do not feel that 'yourself ' is there. Funny, its a kind of feeling I had never felt before. Then I also had an emotional feeling. Both these feelings stay for a brief moment and then its back to noting and feeling again.
Sitting Meditation (1st Day ). Same kind of feeling again when I was noting the 'pulling' pain starting at a point at the top of my left thigh and it travels down to just a point above the knee. Then it dissipates and re-appear at the same point where it started. And its all over again; sometimes same place, some other time at the back of your shoulder, etc
It was during this noting that I again experienced that very kind of 'Light and Elated' feelings as in the Walking Meditation.
I was almost getting the same feeling again in the Sitting Meditation when the bell just sounded; and it was all over.
The Interview ( 1st Day ) : - I reported my experience to Sis Gin and she concurred that Yogis do experience this momentarily during their meditation practice and for those experienced preceptors, it stays for quite a while before it dissipates. She mentioned something like 'Spiritual Joy' and a Pali word for it which I do not remember.
During the Interview I also suddenly realised that this body is full of pain and discomfort everywhere and every moment - and this is really suffering. Then the on and off of the pain, and this is impermanence and that unexplained feeling which I think is non-self.
2nd Day: I was mentally and physically drained during the second day of the Retreat. However hard I tried, I could not concentrate, even as basic as noting the primary object.
However, the whole day, during the sitting meditation, I found my body shrinking and leaning at a precarious angle towards my right and me struggling to keep myself from falling over. It was like this each time during the sitting meditation.
The Venue: For a short Retreat, the Venue, Klang Coast is fine; but frankly one needs a more conducive environment for a longer one.
Logistics: Credit goes to the Organiser for the Food and Services - 5 Star rating.
Conclusion: Brenda and I had learned from this Retreat and will be more confident in the next one. We have learned to be more mindful and restrain each day and to reflect on the experience we gained from the Retreat.
We would like to thank to Committee of Ti-Ratana Centre (NBC)Klang, for organising this Retreat.
With metta
Khoo
Brenda and I had attended Day Retreat once or twice over the years, but really nothing much came out of it for us then, but this time it was a different kind of experience.
Somehow, we find ourselves seriously engrossed in the practice from the moment we stepped into Klang & Coast Buddhist Centre and it was all the way until the session ends at night.
Walking Meditation (1st Day ) In the walking meditation, I was noting the 'Wobbling' of my legs each time I transfer my weight onto it and also the feeling of the sole of the feet on the floor. I was doing this over a few stretches up and down the hall and out of nowhere, I had this 'light and elated' feelings - very light and blissful; nothing else and that you do not feel that 'yourself ' is there. Funny, its a kind of feeling I had never felt before. Then I also had an emotional feeling. Both these feelings stay for a brief moment and then its back to noting and feeling again.
Sitting Meditation (1st Day ). Same kind of feeling again when I was noting the 'pulling' pain starting at a point at the top of my left thigh and it travels down to just a point above the knee. Then it dissipates and re-appear at the same point where it started. And its all over again; sometimes same place, some other time at the back of your shoulder, etc
It was during this noting that I again experienced that very kind of 'Light and Elated' feelings as in the Walking Meditation.
I was almost getting the same feeling again in the Sitting Meditation when the bell just sounded; and it was all over.
The Interview ( 1st Day ) : - I reported my experience to Sis Gin and she concurred that Yogis do experience this momentarily during their meditation practice and for those experienced preceptors, it stays for quite a while before it dissipates. She mentioned something like 'Spiritual Joy' and a Pali word for it which I do not remember.
During the Interview I also suddenly realised that this body is full of pain and discomfort everywhere and every moment - and this is really suffering. Then the on and off of the pain, and this is impermanence and that unexplained feeling which I think is non-self.
2nd Day: I was mentally and physically drained during the second day of the Retreat. However hard I tried, I could not concentrate, even as basic as noting the primary object.
However, the whole day, during the sitting meditation, I found my body shrinking and leaning at a precarious angle towards my right and me struggling to keep myself from falling over. It was like this each time during the sitting meditation.
The Venue: For a short Retreat, the Venue, Klang Coast is fine; but frankly one needs a more conducive environment for a longer one.
Logistics: Credit goes to the Organiser for the Food and Services - 5 Star rating.
Conclusion: Brenda and I had learned from this Retreat and will be more confident in the next one. We have learned to be more mindful and restrain each day and to reflect on the experience we gained from the Retreat.
We would like to thank to Committee of Ti-Ratana Centre (NBC)Klang, for organising this Retreat.
With metta
Khoo
INVITATION TO SHARE YOUR EXPERIENCE AT THE RECENT RETREAT
Dear Brothers & Sisters,
I guess each of you who has attended the retreat would have his/her experience particular to yourself. We would like to collect such experience both for sharing and also as encouragement to other yogis/newcomers to vipassanā meditation. I believe such sharing is good as newcomers to mindfulness meditation in particular need to be encouraged/persuaded/cajoled. As fellow yogis & kalyāna mitta (noble/spiritual friends), we could encourage one another in our striving & pursuit along the Path by such sharing, among others.
It is also important to note the retreat was to serve as a beginning or inducement for further (& longer) retreats at least until we have the unshakeable faith in the 3 Jewels (Ti-Ratana). (The said unshakeable faith is attained when one becomes a sotāpanna or stream-enterer or stream-winner). Even before we have such unshakeable faith, we may also realize that such experience in insight meditation and/or mindfulness are so wonderful/precious that no amount of money could buy (such experience) or we would not exchange it for any amount of money (even if it were possible). It is also a beginning or continuing pursuit of the journey of self discovering. We would understand our own self better. We would know better our inclination, propensity, clinging, desire, fear and the like including those inner feelings, subtle fears or desires that have been long hiding in the deep recesses of our heart.
The skill that we learnt could and should be applied in every moment of our everyday life or as much as possible, such as while waiting, jogging, working etc. The Buddha has said something like mindfulness is necessary or required in everything we are doing, just as salt is to curry. Mindfulness would then becomes our best companion, wherever we may be and whatever we are doing.
So, do share your experience!
With mettā
chia
I guess each of you who has attended the retreat would have his/her experience particular to yourself. We would like to collect such experience both for sharing and also as encouragement to other yogis/newcomers to vipassanā meditation. I believe such sharing is good as newcomers to mindfulness meditation in particular need to be encouraged/persuaded/cajoled. As fellow yogis & kalyāna mitta (noble/spiritual friends), we could encourage one another in our striving & pursuit along the Path by such sharing, among others.
It is also important to note the retreat was to serve as a beginning or inducement for further (& longer) retreats at least until we have the unshakeable faith in the 3 Jewels (Ti-Ratana). (The said unshakeable faith is attained when one becomes a sotāpanna or stream-enterer or stream-winner). Even before we have such unshakeable faith, we may also realize that such experience in insight meditation and/or mindfulness are so wonderful/precious that no amount of money could buy (such experience) or we would not exchange it for any amount of money (even if it were possible). It is also a beginning or continuing pursuit of the journey of self discovering. We would understand our own self better. We would know better our inclination, propensity, clinging, desire, fear and the like including those inner feelings, subtle fears or desires that have been long hiding in the deep recesses of our heart.
The skill that we learnt could and should be applied in every moment of our everyday life or as much as possible, such as while waiting, jogging, working etc. The Buddha has said something like mindfulness is necessary or required in everything we are doing, just as salt is to curry. Mindfulness would then becomes our best companion, wherever we may be and whatever we are doing.
So, do share your experience!
With mettā
chia
Tuesday, May 10, 2011
REMINDERS FOR VIPASSANA MEDITATORS
REMINDERS FOR VIPASSANA MEDITATORS
Expectations
We really must let go of a lot of baggage which we have been carrying with us for a long time and one of them is our expectations. Unlike all our other worldly activities, a goal-oriented attitude is detrimental in meditative practice. Let go of all expectations. Do not even expect to be free of your pain. There is no need to overcome pain. Simply accept it and just observe it without any resentment. When wisdom matures the mind becomes indifferent to it. It does not matter then if the pain is there or not.
The most common mistake in practice is expectation of good results.
Don’t try to make something happen in the practice. Don’t try to achieve or even attain anything at all. When the right conditions and causes are present, Enlightenment will happen even if you do not wish for it.
Keep your attention entirely on the practice without trying to get results. Put aside all your hopes and expectations. The aim of practicing is to train the mind to really experience what is going on inside us in the present moment. If you are so obsessed with results you cannot really be with the present phenomena.
Practising with a goal in mind is like “catching a feather with a fan”. The more you go after it, the more it eludes you. In getting what one wants or in experiencing what one longs for, one is pleased with oneself. One is thus enslaved by a false perception of satisfaction with the five aggregates.
The subtle form of craving for results in meditation practice is known as Dhamma Raga.
THE PURPOSE OF PRACTICE
The purpose of vipassana meditation practice is to enhance mindfulness and understanding so we cultivate mindfulness for the sake of developing even more awareness and understanding of all psychophysical phenomena.
In a way, we can say vipassana should be practiced for its own sake.
By letting go of all clinging and expectations we are “not clinging to anything in the world”. We are thus not identifying the self with any of the five aggregates which leads to a deepening realization of the ‘empty nature’ of all phenomena.
DO NOT BE A CONTROL FREAK
Do not reject or try to avoid any experience that is occurring. (beware this subtle manifestation of dosa). Be receptive to all that happens within the mind and body. Be open to all your experiences and acknowledge them. Do not try to control anything during practice. If it so happens you think you have succeeded in manipulating your experience then it will be to your undoing as this idea only reinforces a sense of self /ego (atta). This deeply ingrained delusion in us can only be abandoned through development of insight. At the same time do not wish for a particular experience or try to create anything eg. visions. (lobha).
DOUBTS
Doubting is natural as long as you are not yet a sotapana. Treat it as you would other mental processes. Remind yourself not to identify with it. Note it and be aware of the whole process of doubting as soon as it arises in the mind.
THE FOUR NOBLE TRUTHS
The Buddha adopted a clinical approach to our human condition very much like a doctor’s. He first diagnosed our problem; the suffering inherent in our being born human. Then he identified the cause of our suffering or dissatisfaction. Next, he held out the promise of a complete cure and lastly he gave us the prescription.
He defined three underlying reasons which are the causes for our dissatisfaction in life, that is, attachment, aversion and ignorance.
WISDOM & ENLIGHTENMENT
Wisdom is not a gift from the unknown. Like any other mental faculty, it arises out of specific conditions which can be cultivated and nurtured. This is exactly what we are trying to do when we practice.
Practice is not something that begins and ends on the meditation cushion. We have to remember to do it all the time just like we need to breathe in fresh air and breathe out at all times regardless of what activity we are engaged in. It should be integrated into everyday activities so that ultimately our whole life is meditation.
“Wisdom comes from being mindful continuously in all postures for a sustained period of time – certainly not from sitting for hours on end”. “Wisdom has nothing to do with how many retreats you have done. It is beyond all ideas and form.”
Wisdom arises when ignorance disappears just as darkness disappears when there is light.
A flash of insight can come about at any moment when we are mindful and when the conditions are right, when one’s wisdom is thoroughly mature. It may not necessarily happen when we are engaged in the actual sitting meditation practice.
It is said that once sati is well established, every moment bears with it, the potential for awakening.
Enlightenment is not an event that can be observed or expected to happen at a certain time. It can happen at any time but it is the result of a gradual process of transformation. The gradual nature of progress towards awakening is comparable to the ripening of fruits. Neither the meditator nor the farmer has the power to make his effort ripen whenever he wishes it but their persistent effort will eventually bring about the desired results.
DIFFERENCE BETWEEN INTELLECTUAL WISDOM & INSIGHT
“Vipassana is directly seeing into one’s own nature”
Sati is mere awareness of mental and physical phenomena, free from intellectualization. When observing phenomena objectively, that silent and watchful state of mind is free from any form of identification…there is complete absence of any sense of “I” or “Mine”.
Knowing something intellectually is very different from understanding it from the mind that is absorbed in vipassana meditation. No amount of theoretical understanding can substitute for direct personal experience.
How does awareness lead to Wisdom in Vipassana? Through clearly knowing the observed phenomena. This clear knowing brings about understanding (Right View) directly. There is no room for thinking or reflecting. This understanding is the comprehension of the three universal characteristics – impermanence, unsatisfactoriness and Non-Self (Anicca, Dukkha, Anatta) inherent in all conditioned phenomena.
Enlightenment cannot be described as it is beyond the intellect. Words only serve to limit, distort and confuse the actual reality.
ATTACHMENT TO PEACE
Some meditators cannot even distinguish between insight knowledge and the state of profound peace. They get stuck within the practice itself due to attachment to peace. This is known as ‘stagnating within’the practice.
OPPORTUNITIES
We have limitless opportunities to cultivate positive qualities and to develop our mind in this life but we spend our time heedlessly going after material well-being and indulging in sensual pleasures. No matter how great your achievement of materialistic goal, it is too small and too short term to be worthy of a lifetime’s effort. If we develop our mind in this life we are investing in a more worthwhile venture which will give wholesome results not just for this life-time but for many lives to come.
Our time in this existence as a human being is limited. From the day of our birth, every second brings us nearer to our grave. Before we know it, our life is over and it is time to die. If we lack the proper foundation of a stable practice, we go towards death helplessly, in fear, confusion and anguish.
The Buddha reminded us before he passed into Parinibbana, that “it does not matter whether I am here or not. Liberation does not depend upon me but upon practising the true Doctrine. Just as a cure depends, not on seeing the doctor but upon taking the medicine as prescribed. The time of parting is bound to come, one day. I have done what I could for myself and for others. To remain longer would be without purpose”.
Expectations
We really must let go of a lot of baggage which we have been carrying with us for a long time and one of them is our expectations. Unlike all our other worldly activities, a goal-oriented attitude is detrimental in meditative practice. Let go of all expectations. Do not even expect to be free of your pain. There is no need to overcome pain. Simply accept it and just observe it without any resentment. When wisdom matures the mind becomes indifferent to it. It does not matter then if the pain is there or not.
The most common mistake in practice is expectation of good results.
Don’t try to make something happen in the practice. Don’t try to achieve or even attain anything at all. When the right conditions and causes are present, Enlightenment will happen even if you do not wish for it.
Keep your attention entirely on the practice without trying to get results. Put aside all your hopes and expectations. The aim of practicing is to train the mind to really experience what is going on inside us in the present moment. If you are so obsessed with results you cannot really be with the present phenomena.
Practising with a goal in mind is like “catching a feather with a fan”. The more you go after it, the more it eludes you. In getting what one wants or in experiencing what one longs for, one is pleased with oneself. One is thus enslaved by a false perception of satisfaction with the five aggregates.
The subtle form of craving for results in meditation practice is known as Dhamma Raga.
THE PURPOSE OF PRACTICE
The purpose of vipassana meditation practice is to enhance mindfulness and understanding so we cultivate mindfulness for the sake of developing even more awareness and understanding of all psychophysical phenomena.
In a way, we can say vipassana should be practiced for its own sake.
By letting go of all clinging and expectations we are “not clinging to anything in the world”. We are thus not identifying the self with any of the five aggregates which leads to a deepening realization of the ‘empty nature’ of all phenomena.
DO NOT BE A CONTROL FREAK
Do not reject or try to avoid any experience that is occurring. (beware this subtle manifestation of dosa). Be receptive to all that happens within the mind and body. Be open to all your experiences and acknowledge them. Do not try to control anything during practice. If it so happens you think you have succeeded in manipulating your experience then it will be to your undoing as this idea only reinforces a sense of self /ego (atta). This deeply ingrained delusion in us can only be abandoned through development of insight. At the same time do not wish for a particular experience or try to create anything eg. visions. (lobha).
DOUBTS
Doubting is natural as long as you are not yet a sotapana. Treat it as you would other mental processes. Remind yourself not to identify with it. Note it and be aware of the whole process of doubting as soon as it arises in the mind.
THE FOUR NOBLE TRUTHS
The Buddha adopted a clinical approach to our human condition very much like a doctor’s. He first diagnosed our problem; the suffering inherent in our being born human. Then he identified the cause of our suffering or dissatisfaction. Next, he held out the promise of a complete cure and lastly he gave us the prescription.
He defined three underlying reasons which are the causes for our dissatisfaction in life, that is, attachment, aversion and ignorance.
WISDOM & ENLIGHTENMENT
Wisdom is not a gift from the unknown. Like any other mental faculty, it arises out of specific conditions which can be cultivated and nurtured. This is exactly what we are trying to do when we practice.
Practice is not something that begins and ends on the meditation cushion. We have to remember to do it all the time just like we need to breathe in fresh air and breathe out at all times regardless of what activity we are engaged in. It should be integrated into everyday activities so that ultimately our whole life is meditation.
“Wisdom comes from being mindful continuously in all postures for a sustained period of time – certainly not from sitting for hours on end”. “Wisdom has nothing to do with how many retreats you have done. It is beyond all ideas and form.”
Wisdom arises when ignorance disappears just as darkness disappears when there is light.
A flash of insight can come about at any moment when we are mindful and when the conditions are right, when one’s wisdom is thoroughly mature. It may not necessarily happen when we are engaged in the actual sitting meditation practice.
It is said that once sati is well established, every moment bears with it, the potential for awakening.
Enlightenment is not an event that can be observed or expected to happen at a certain time. It can happen at any time but it is the result of a gradual process of transformation. The gradual nature of progress towards awakening is comparable to the ripening of fruits. Neither the meditator nor the farmer has the power to make his effort ripen whenever he wishes it but their persistent effort will eventually bring about the desired results.
DIFFERENCE BETWEEN INTELLECTUAL WISDOM & INSIGHT
“Vipassana is directly seeing into one’s own nature”
Sati is mere awareness of mental and physical phenomena, free from intellectualization. When observing phenomena objectively, that silent and watchful state of mind is free from any form of identification…there is complete absence of any sense of “I” or “Mine”.
Knowing something intellectually is very different from understanding it from the mind that is absorbed in vipassana meditation. No amount of theoretical understanding can substitute for direct personal experience.
How does awareness lead to Wisdom in Vipassana? Through clearly knowing the observed phenomena. This clear knowing brings about understanding (Right View) directly. There is no room for thinking or reflecting. This understanding is the comprehension of the three universal characteristics – impermanence, unsatisfactoriness and Non-Self (Anicca, Dukkha, Anatta) inherent in all conditioned phenomena.
Enlightenment cannot be described as it is beyond the intellect. Words only serve to limit, distort and confuse the actual reality.
ATTACHMENT TO PEACE
Some meditators cannot even distinguish between insight knowledge and the state of profound peace. They get stuck within the practice itself due to attachment to peace. This is known as ‘stagnating within’the practice.
OPPORTUNITIES
We have limitless opportunities to cultivate positive qualities and to develop our mind in this life but we spend our time heedlessly going after material well-being and indulging in sensual pleasures. No matter how great your achievement of materialistic goal, it is too small and too short term to be worthy of a lifetime’s effort. If we develop our mind in this life we are investing in a more worthwhile venture which will give wholesome results not just for this life-time but for many lives to come.
Our time in this existence as a human being is limited. From the day of our birth, every second brings us nearer to our grave. Before we know it, our life is over and it is time to die. If we lack the proper foundation of a stable practice, we go towards death helplessly, in fear, confusion and anguish.
The Buddha reminded us before he passed into Parinibbana, that “it does not matter whether I am here or not. Liberation does not depend upon me but upon practising the true Doctrine. Just as a cure depends, not on seeing the doctor but upon taking the medicine as prescribed. The time of parting is bound to come, one day. I have done what I could for myself and for others. To remain longer would be without purpose”.
Monday, May 2, 2011
WEEKEND RETREAT MAY 27th TO 29th, 2011
A Weekend Retreat will be held at the premises of Klang & Coast Buddhist Association to mark the end of the beginners meditation course at Ti-ratana Buddhist Centre. All current and ex-students are invited to attend this retreat. Those interested may make enquiries and register for the retreat by calling Sis. Foo 016-2787962 before 12th May, 2011.
Check-in Date: 27th May (7pm - 8pm)
Check-out Date: 29th May (7pm - 8pm)
Check-in Date: 27th May (7pm - 8pm)
Check-out Date: 29th May (7pm - 8pm)
Friday, April 15, 2011
FIVE GREAT OPPORTUNITIES
The Five Great Opportunities
1. Birth as a human being
The Buddha used the simile of a blind turtle and the dust in his fingernail (Nakhasikha Sutta, Samyutta Nikaya) to illustrate the difficulty of being reborn as a human being. Having been born a human being in this existence we should value it as a rare opportunity and make the most of it by working for a noble goal rather than squander it in the pursuit of worldly pleasures.
Human birth is a great opportunity not for enjoying sensual pleasures (celestial pleasures are far superior) but for earning merits by performing innumerable meritorious deeds that can assure a good rebirth and cultivating the mind for enlightenment. If one is reborn in the 8 inopportune places* one cannot accumulate merits let alone, practice to attain Enlightenment.
A wise human being, seeing clearly the benefits in developing the perfections, will renounce present worldly pleasures for the sake of future well being. For those aspiring for enlightenment, they would be even more willing to forsake worldly pleasures to gain the real peace and happiness of Nibbana. They have realized that all forms of worldly pleasures are sources of defilements that promote the process of rebirth in samsara. As such no pleasure whether those of kings, devas or brahmas is particularly worthwhile. All are subject to change, decaying and perishing incessantly.
Foolish people are so blinded by ignorance that they are unable to recognize worthwhile and fruitful endeavours. The Buddha calls them blind worldlings as they live their whole lives toiling at their daily chores, engaged in vain endeavours and futile activities. They are merely feeding the fires of aging and death that burn within.This futility is seen only by the wise and Noble Ones.
2. Meeting the Buddha or being alive while a Buddha’s Teaching is still available.
Ordinary merits can be earned through doing meritorious deeds even when no Self- Enlightened Buddha has arisen but the method of practice for Enlightenment and the factors of Enlightenment are known only when the Self Enlightened Buddha has arisen or his teachings is still in existence. It takes a long time for a Sammasambuddha to perfect the perfections to attain Enlightenment so there are many world periods void of Sammasambuddhas.
Mundane wisdom gained from secular education and study of the Dhamma or Buddhist Scriptures is superficial as it cannot endure throughout samsara. It does not develop into supramundane wisdom by itself without the practice of insight meditation. This great opportunity of living in the era of the Buddha’s Dispensation is the time to leave behind human affairs and cares and to devote oneself to the eradication of ignorance, to quench the fires within. Human welfare has been enjoyed in innumerable existences throughout samsara so make this life exceptional. Once this life has expired, the moment is past and the chance is lost.
3. Renunciation of the worldly life to become a Bhikkhu
This great opportunity refers to only two types of genuine renunciation. They are renunciation through wisdom where one strives for enlightenment and through faith where one exerts oneself in the noble practice to gain Enlightenment. These two types of renunciation require previous store of merits and perfections so it is a rare condition. Others may renounce through fear; to seek political asylum, to recover from illness or through greed; to seek material gain, worldly comforts or to avoid the hardship of the worldly life. Such a person renounce the worldly life for the sake of acquiring the four requisites permissible for monks. Yet others may renounce through delusion due to superficial regard for the Dhamma or as a customary or traditional obligation.
4. Having genuine faith in the Dhamma
It is not easy to find genuine faith as it is based on the authenticity of the object of faith. Believing in that which is false is wrong view and taking it as genuine amounts to delusion. To develop genuine faith is a rare opportunity as one needs a good friend or teacher (kalyanamitta). Saddha naturally purifies the mind of its defilements so the mind becomes pure, clear and resolute.
There are 4 kinds of faith.
i. Pasada Saddha (Serene Faith) is confidence in the Triple Gems because they are recognized as worthy of reverence. For example, it arises when one sees the image of a Buddha, hears the Dhamma or sees a mindful monk. It is based upon a superficial high regard for the Triple Gems and not on a deep personal conviction. It is not accompanied by knowledge or wisdom as the object of faith has not been properly understood. Therefore this sort of faith is not strong or stable and can be easily lost when conditions change. It usually arises in children and simple-minded people. It can lead to unreasonable trust so one can be easily influenced by others. It is slightly better than blind faith as it is a moral consciousness. It also arises in new yogis with momentary concentration but without insight knowledge.
ii. Okappana Saddha (Trusting Faith) is faith accompanied with or based on insight knowledge and can endure for a lifetime. It arises in yogis who having purified the mind after overcoming the hindrances, begin to experience insight knowledge.It is the first of the five mental faculties and it causes the mind to become clear. One endowed with this faith will derive a lot of spiritual joy in learning the Dhamma,practising meditation and supporting others (in the practice of morality and meditation).
iii. Adhigama Saddha (Unshakable Faith) is the faith of the Noble Ones, that arises on experiencing Nibbana (Magga-Phala Nana). This sort of faith is very strong and will endure throughout future existences as it is unshakable by any means. They have absolute faith in the Triple Gem, will always observe at least the five precepts, perform the 10 meritorious deeds and continue to develop the 37 factors of Enlightenment.
iv. Agama Saddha (Resolute Faith) is the faith of a Sabbannubodhisatta (one who will become a Supreme Buddha), which accompanies him throughout his future existences since the time of his fixed declaration assuring him of future Buddhahood. One endowed with this faith cannot refrain from doing some sort of meritorious deed even for a day.
5. Hearing the Dhamma
Since time immemorial, that is, since the beginningless round of samsara, we have been listening to all kinds of speech (human, deva etc) which only fans the flames of defilements – craving, anger, delusion, personality view, aging and death. The Dhamma is different for it is exhorting one to extinguish these fires and showing one the way to do it. Although one may be born a human being in the Buddha’s Dispensation, one may not be able to listen to the Dhamma due to unfavourable circumstances like one’s physical or mental conditions. Therefore being able to listen to the Dhamma is a great opportunity. It enables one to understand, learn and practice the Dhamma and inspires one to strive for Enlightenment, the Cessation of all Suffering.
* The Eight Inopportune or Unfortunate Conditions (States) of Existence
• The states of misery – hell, animal, ghost and asura
• Formless Brahma Realm – without physical form
• Asannasatta Brahma Realm – beings without mind
• Other world systems or planets in the Universe
• Beings whose five senses are not functional
• Beings who hold tenaciously to wrong views
• A remote place where there is no opportunity to listen to the Dhamma
• When society has become amoral – the Dark Ages, when Buddha or His Dispensation does not exist.
1. Birth as a human being
The Buddha used the simile of a blind turtle and the dust in his fingernail (Nakhasikha Sutta, Samyutta Nikaya) to illustrate the difficulty of being reborn as a human being. Having been born a human being in this existence we should value it as a rare opportunity and make the most of it by working for a noble goal rather than squander it in the pursuit of worldly pleasures.
Human birth is a great opportunity not for enjoying sensual pleasures (celestial pleasures are far superior) but for earning merits by performing innumerable meritorious deeds that can assure a good rebirth and cultivating the mind for enlightenment. If one is reborn in the 8 inopportune places* one cannot accumulate merits let alone, practice to attain Enlightenment.
A wise human being, seeing clearly the benefits in developing the perfections, will renounce present worldly pleasures for the sake of future well being. For those aspiring for enlightenment, they would be even more willing to forsake worldly pleasures to gain the real peace and happiness of Nibbana. They have realized that all forms of worldly pleasures are sources of defilements that promote the process of rebirth in samsara. As such no pleasure whether those of kings, devas or brahmas is particularly worthwhile. All are subject to change, decaying and perishing incessantly.
Foolish people are so blinded by ignorance that they are unable to recognize worthwhile and fruitful endeavours. The Buddha calls them blind worldlings as they live their whole lives toiling at their daily chores, engaged in vain endeavours and futile activities. They are merely feeding the fires of aging and death that burn within.This futility is seen only by the wise and Noble Ones.
2. Meeting the Buddha or being alive while a Buddha’s Teaching is still available.
Ordinary merits can be earned through doing meritorious deeds even when no Self- Enlightened Buddha has arisen but the method of practice for Enlightenment and the factors of Enlightenment are known only when the Self Enlightened Buddha has arisen or his teachings is still in existence. It takes a long time for a Sammasambuddha to perfect the perfections to attain Enlightenment so there are many world periods void of Sammasambuddhas.
Mundane wisdom gained from secular education and study of the Dhamma or Buddhist Scriptures is superficial as it cannot endure throughout samsara. It does not develop into supramundane wisdom by itself without the practice of insight meditation. This great opportunity of living in the era of the Buddha’s Dispensation is the time to leave behind human affairs and cares and to devote oneself to the eradication of ignorance, to quench the fires within. Human welfare has been enjoyed in innumerable existences throughout samsara so make this life exceptional. Once this life has expired, the moment is past and the chance is lost.
3. Renunciation of the worldly life to become a Bhikkhu
This great opportunity refers to only two types of genuine renunciation. They are renunciation through wisdom where one strives for enlightenment and through faith where one exerts oneself in the noble practice to gain Enlightenment. These two types of renunciation require previous store of merits and perfections so it is a rare condition. Others may renounce through fear; to seek political asylum, to recover from illness or through greed; to seek material gain, worldly comforts or to avoid the hardship of the worldly life. Such a person renounce the worldly life for the sake of acquiring the four requisites permissible for monks. Yet others may renounce through delusion due to superficial regard for the Dhamma or as a customary or traditional obligation.
4. Having genuine faith in the Dhamma
It is not easy to find genuine faith as it is based on the authenticity of the object of faith. Believing in that which is false is wrong view and taking it as genuine amounts to delusion. To develop genuine faith is a rare opportunity as one needs a good friend or teacher (kalyanamitta). Saddha naturally purifies the mind of its defilements so the mind becomes pure, clear and resolute.
There are 4 kinds of faith.
i. Pasada Saddha (Serene Faith) is confidence in the Triple Gems because they are recognized as worthy of reverence. For example, it arises when one sees the image of a Buddha, hears the Dhamma or sees a mindful monk. It is based upon a superficial high regard for the Triple Gems and not on a deep personal conviction. It is not accompanied by knowledge or wisdom as the object of faith has not been properly understood. Therefore this sort of faith is not strong or stable and can be easily lost when conditions change. It usually arises in children and simple-minded people. It can lead to unreasonable trust so one can be easily influenced by others. It is slightly better than blind faith as it is a moral consciousness. It also arises in new yogis with momentary concentration but without insight knowledge.
ii. Okappana Saddha (Trusting Faith) is faith accompanied with or based on insight knowledge and can endure for a lifetime. It arises in yogis who having purified the mind after overcoming the hindrances, begin to experience insight knowledge.It is the first of the five mental faculties and it causes the mind to become clear. One endowed with this faith will derive a lot of spiritual joy in learning the Dhamma,practising meditation and supporting others (in the practice of morality and meditation).
iii. Adhigama Saddha (Unshakable Faith) is the faith of the Noble Ones, that arises on experiencing Nibbana (Magga-Phala Nana). This sort of faith is very strong and will endure throughout future existences as it is unshakable by any means. They have absolute faith in the Triple Gem, will always observe at least the five precepts, perform the 10 meritorious deeds and continue to develop the 37 factors of Enlightenment.
iv. Agama Saddha (Resolute Faith) is the faith of a Sabbannubodhisatta (one who will become a Supreme Buddha), which accompanies him throughout his future existences since the time of his fixed declaration assuring him of future Buddhahood. One endowed with this faith cannot refrain from doing some sort of meritorious deed even for a day.
5. Hearing the Dhamma
Since time immemorial, that is, since the beginningless round of samsara, we have been listening to all kinds of speech (human, deva etc) which only fans the flames of defilements – craving, anger, delusion, personality view, aging and death. The Dhamma is different for it is exhorting one to extinguish these fires and showing one the way to do it. Although one may be born a human being in the Buddha’s Dispensation, one may not be able to listen to the Dhamma due to unfavourable circumstances like one’s physical or mental conditions. Therefore being able to listen to the Dhamma is a great opportunity. It enables one to understand, learn and practice the Dhamma and inspires one to strive for Enlightenment, the Cessation of all Suffering.
* The Eight Inopportune or Unfortunate Conditions (States) of Existence
• The states of misery – hell, animal, ghost and asura
• Formless Brahma Realm – without physical form
• Asannasatta Brahma Realm – beings without mind
• Other world systems or planets in the Universe
• Beings whose five senses are not functional
• Beings who hold tenaciously to wrong views
• A remote place where there is no opportunity to listen to the Dhamma
• When society has become amoral – the Dark Ages, when Buddha or His Dispensation does not exist.
Sunday, March 27, 2011
Q & A , Vipassana Meditation
QUESTIONS & ANSWERS
1. Please explain the difference between Conventional and Ultimate Truth.
Sacca means truth which is defined as constant concordance of the term which names a thing or with that thing’s intrinsic nature.
Conventional Truth (Sammuti-Sacca) or Conventional Realities are true by common usage and their function is to make communication easier. They are based on concepts. Examples are I, self, man , trees, devas, cars. These are terms used in everyday speech. Some types of concepts are time concepts, space, directions, group, numbers, symbols and sound concepts.
However, according to Ultimate Truth (Paramattha-Sacca) such terms are reckoned as hallucination (vippallasa). Why? Because of this distortion of perception our understanding of reality is obscured. Therefore, we regard the impermanent as permanent, unsatisfactoriness as satisfactoriness and non-self as self. So long as such erroneous views remain in us, we can never hope to escape from Samsara. Our aim in vipassana meditation practice is to dispel such views therefore we have to go beyond these conventional realities and focus our attention on ultimate realities as our meditation objects. Only then can we discern the true nature of these realities…that is ‘seeing things as they really are’ (yathabhutanam) .
When these conventional realities are examined with insight- wisdom, we find that they do not actually exists in the way they are conceived, ie. To be real, substantial, permanent and independent etc.
Conventional realities only exists as mere concepts or conceptual constructs (pannatti) created by the mind and superimposed upon truly existing phenomena (ultimate realities).
People usually understand only the various kinds of shapes or forms and concept of continuity but they do not directly discern the physical and mental phenomena which are the real essence of these concepts. Without insight-wisdom, they cannot discern the incessant arising and passing away of these physical and mental phenomena so they consider these concepts as the essence of beings or things.
The same goes for the mistaken notion of the ego (atta) of beings.
For instance, ‘I’ is a combination of Mind and Matter (Nama-Rupa) or the 5 Aggregates (Khandhas) – material form, feelings, mental formations, perception and consciousness. Analysed further, the material form (rupa) comprises 32 parts of the body. So where does the ‘I’ dwell? Can you point to any one of the 32 parts and say that, that is ‘I’? When these parts are further analysed, they are all composed of the basic elements (dhatu) of earth, water, wind, fire…etc. (8 kinds)
Mind (the mental part of ‘I’) has no form. It is also a mere form of energy which is continuously changing. It is capable of cognizing objects, thus it is also classified as an element ie. Element of consciousness (vinnana-dhatu).
So there is no ‘I’ in the ultimate sense, no being, no individual. Having analysed in this way we may agree with this explanation but we still cannot get rid of this notion of a self or ‘I’ as it has long been deeply embedded in our minds throughout beginningless Samsara due to ignorance (moha) or delusion which is also an ultimate truth. By mistaking conventional truth to be ultimate truth we only prolong our ignorance and suffering in the round of rebirths.
If one meditates on concepts one will never truly understand reality because of the presence of delusion. At times in our practice we are not very sure or clear about the object of our meditation. We get carried away by this delusion and we find we cannot even describe the object of our notings during interviews. Most beginners experience this sort of deluded mental state so they are unable to report if the object noted is a physical or mental object when questioned by the meditation teacher.
2. Why then do we use concepts to mentally label the object of meditation? Would not this process of labeling interrupt or hinder the awareness of the object? If it does then why do we do so.
In the beginning of the practice we have no choice but to resort to using concepts as concentration is very weak and the mind will wander away easily. We need to arouse effort to prevent this by repeatedly directing (vitakka) the mind to an object for example, rising- falling; lifting dropping etc. Then when the mind ‘hits the target’, we mentally label the realities that arise there, like tightness, heaviness, warmth. In this way we keep the mind on the object (vicara), so when the next reality arises it is discerned on the spot. By being fully alert we can be continuously mindful of realities and by being continuously mindful for a sustained period of time, concentration deepens.
As mindfulness and concentration gets stronger we can drop the mental labeling and just be aware of the realities directly. The characteristics of the realities will thus be discerned clearly and insight knowledge will unfold.
3. The meditator has to use concepts to describe/report his experiences to the meditation teacher so he has to conceptualise his experience so to speak. Would not this process affect the accuracy of his report and cause some serious misunderstanding between them?
Yes, of course it does; that is why it is said that to teach someone to meditate successfully is a very difficult task and it is of course impossible to transmit theoretically, one’s insight knowledge to the student. One actually teaches oneself and the teacher’s role is limited to only giving instructions and guidance by encouraging, prompting, admonishing etc.
Language being conceptual in nature can never adequately convey the ultimate truth
experienced but nevertheless we still employ it as it is the only means of communication. Up to a certain point in the practice, provided the teacher is an experienced meditator himself and has taught students from a diversity of culture, there is no problem as having thoroughly gone through all the meditative experiences it is not difficult for a sharp teacher to understand the report no matter how badly phrased but this is true only for the mundane ultimate realities. The supramundane reality – Nibbana, is beyond description as it defies all mundane conventions. It can only be perceived by oneself. It is due to this fact, that the meditation teacher never confirms a student as having attained sainthood or realized any of the stages of Enlightenment. The possibility of making a mistake is too heavy a risk as it could have serious implications especially for the student’s progress in future and for the Sasana.
4. We close our eyes when we meditate but we can still see all kinds of things. How does this occur?
There are 2 kinds of ‘seeing’; one is seeing with our physical eyes (through the eye- door) and the other is seeing with the mind (through the mind-door). When we close our eyes the first type of seeing is not possible but we can still see mental images which we call visions (nimitta). This is very common amongst beginner meditators as they are not very skillful yet at focusing the mind on the primary meditation object. Some may experience mental hearing at this stage too which can be explained in a similar way. Many people are inclined to think that these visions mean something so they get distracted especially with visons that are very pleasant or attractive. Some will “see” a monastery, forest, palace, mountains, faces etc. Whatever it is, these visions are not to be taken seriously as they are not significant in our practice of vipassana. Why not? Because these visions or mental sounds are only mental projections and not real objects or physical phenomena. They are similar to dreams we have during sleep. They appear due to perception based on concepts. Being conceptual in nature, the discernment of the three universal characteristics in them is not possible so they are not suitable objects for vipassana meditation.
So what should we do when we have such visions or mental sounds? We should not pay any attention to them. But if the vision/sound reappears again and again, as soon as it appears, immediately note as “seeing, seeing” or “hearing, hearing” to maintain our mindfulness of their occurrence otherwise we will get ‘carried away’ by them. Usually, the meditator who sees visions for the first time, will become very interested in it so he will try to ‘look closer’ and even wish for the visions to stay or ‘play’ with them. He is no longer mindful when this happens so the defilements will have the upper hand and more visions will appear as the mind can be very creative. They will become clearer, more seductive and they can even change according to his wishes although he may not be aware of it as he is no longer mindful of his mental state. Some meditators may even think that these visions are due to an external cause like a deity or spirit or they think this is the way to become a psychic. Such wrong views can be very dangerous if the meditator continues his practice without reporting about it to a skillful teacher. He can become deluded, experience hallucinations and may even go crazy temporarily as the delusions becomes stronger. This has nothing to do with possession by evil spirits as commonly believed.
Not all vipassana meditators experience visions in their practice. Infact the less visions one has, the better it is, as there will be less distractions for the meditator. It is important to remember that visions can arise in any kind of concentration exercise or meditation practice so it is not a certain sign of progress in vipassana meditation. In some types of Samatha Meditation, visualization technique is taught whereby effort is made to purposely create a mental vision of an object which is then used as the meditation object.
1. Please explain the difference between Conventional and Ultimate Truth.
Sacca means truth which is defined as constant concordance of the term which names a thing or with that thing’s intrinsic nature.
Conventional Truth (Sammuti-Sacca) or Conventional Realities are true by common usage and their function is to make communication easier. They are based on concepts. Examples are I, self, man , trees, devas, cars. These are terms used in everyday speech. Some types of concepts are time concepts, space, directions, group, numbers, symbols and sound concepts.
However, according to Ultimate Truth (Paramattha-Sacca) such terms are reckoned as hallucination (vippallasa). Why? Because of this distortion of perception our understanding of reality is obscured. Therefore, we regard the impermanent as permanent, unsatisfactoriness as satisfactoriness and non-self as self. So long as such erroneous views remain in us, we can never hope to escape from Samsara. Our aim in vipassana meditation practice is to dispel such views therefore we have to go beyond these conventional realities and focus our attention on ultimate realities as our meditation objects. Only then can we discern the true nature of these realities…that is ‘seeing things as they really are’ (yathabhutanam) .
When these conventional realities are examined with insight- wisdom, we find that they do not actually exists in the way they are conceived, ie. To be real, substantial, permanent and independent etc.
Conventional realities only exists as mere concepts or conceptual constructs (pannatti) created by the mind and superimposed upon truly existing phenomena (ultimate realities).
People usually understand only the various kinds of shapes or forms and concept of continuity but they do not directly discern the physical and mental phenomena which are the real essence of these concepts. Without insight-wisdom, they cannot discern the incessant arising and passing away of these physical and mental phenomena so they consider these concepts as the essence of beings or things.
The same goes for the mistaken notion of the ego (atta) of beings.
For instance, ‘I’ is a combination of Mind and Matter (Nama-Rupa) or the 5 Aggregates (Khandhas) – material form, feelings, mental formations, perception and consciousness. Analysed further, the material form (rupa) comprises 32 parts of the body. So where does the ‘I’ dwell? Can you point to any one of the 32 parts and say that, that is ‘I’? When these parts are further analysed, they are all composed of the basic elements (dhatu) of earth, water, wind, fire…etc. (8 kinds)
Mind (the mental part of ‘I’) has no form. It is also a mere form of energy which is continuously changing. It is capable of cognizing objects, thus it is also classified as an element ie. Element of consciousness (vinnana-dhatu).
So there is no ‘I’ in the ultimate sense, no being, no individual. Having analysed in this way we may agree with this explanation but we still cannot get rid of this notion of a self or ‘I’ as it has long been deeply embedded in our minds throughout beginningless Samsara due to ignorance (moha) or delusion which is also an ultimate truth. By mistaking conventional truth to be ultimate truth we only prolong our ignorance and suffering in the round of rebirths.
If one meditates on concepts one will never truly understand reality because of the presence of delusion. At times in our practice we are not very sure or clear about the object of our meditation. We get carried away by this delusion and we find we cannot even describe the object of our notings during interviews. Most beginners experience this sort of deluded mental state so they are unable to report if the object noted is a physical or mental object when questioned by the meditation teacher.
2. Why then do we use concepts to mentally label the object of meditation? Would not this process of labeling interrupt or hinder the awareness of the object? If it does then why do we do so.
In the beginning of the practice we have no choice but to resort to using concepts as concentration is very weak and the mind will wander away easily. We need to arouse effort to prevent this by repeatedly directing (vitakka) the mind to an object for example, rising- falling; lifting dropping etc. Then when the mind ‘hits the target’, we mentally label the realities that arise there, like tightness, heaviness, warmth. In this way we keep the mind on the object (vicara), so when the next reality arises it is discerned on the spot. By being fully alert we can be continuously mindful of realities and by being continuously mindful for a sustained period of time, concentration deepens.
As mindfulness and concentration gets stronger we can drop the mental labeling and just be aware of the realities directly. The characteristics of the realities will thus be discerned clearly and insight knowledge will unfold.
3. The meditator has to use concepts to describe/report his experiences to the meditation teacher so he has to conceptualise his experience so to speak. Would not this process affect the accuracy of his report and cause some serious misunderstanding between them?
Yes, of course it does; that is why it is said that to teach someone to meditate successfully is a very difficult task and it is of course impossible to transmit theoretically, one’s insight knowledge to the student. One actually teaches oneself and the teacher’s role is limited to only giving instructions and guidance by encouraging, prompting, admonishing etc.
Language being conceptual in nature can never adequately convey the ultimate truth
experienced but nevertheless we still employ it as it is the only means of communication. Up to a certain point in the practice, provided the teacher is an experienced meditator himself and has taught students from a diversity of culture, there is no problem as having thoroughly gone through all the meditative experiences it is not difficult for a sharp teacher to understand the report no matter how badly phrased but this is true only for the mundane ultimate realities. The supramundane reality – Nibbana, is beyond description as it defies all mundane conventions. It can only be perceived by oneself. It is due to this fact, that the meditation teacher never confirms a student as having attained sainthood or realized any of the stages of Enlightenment. The possibility of making a mistake is too heavy a risk as it could have serious implications especially for the student’s progress in future and for the Sasana.
4. We close our eyes when we meditate but we can still see all kinds of things. How does this occur?
There are 2 kinds of ‘seeing’; one is seeing with our physical eyes (through the eye- door) and the other is seeing with the mind (through the mind-door). When we close our eyes the first type of seeing is not possible but we can still see mental images which we call visions (nimitta). This is very common amongst beginner meditators as they are not very skillful yet at focusing the mind on the primary meditation object. Some may experience mental hearing at this stage too which can be explained in a similar way. Many people are inclined to think that these visions mean something so they get distracted especially with visons that are very pleasant or attractive. Some will “see” a monastery, forest, palace, mountains, faces etc. Whatever it is, these visions are not to be taken seriously as they are not significant in our practice of vipassana. Why not? Because these visions or mental sounds are only mental projections and not real objects or physical phenomena. They are similar to dreams we have during sleep. They appear due to perception based on concepts. Being conceptual in nature, the discernment of the three universal characteristics in them is not possible so they are not suitable objects for vipassana meditation.
So what should we do when we have such visions or mental sounds? We should not pay any attention to them. But if the vision/sound reappears again and again, as soon as it appears, immediately note as “seeing, seeing” or “hearing, hearing” to maintain our mindfulness of their occurrence otherwise we will get ‘carried away’ by them. Usually, the meditator who sees visions for the first time, will become very interested in it so he will try to ‘look closer’ and even wish for the visions to stay or ‘play’ with them. He is no longer mindful when this happens so the defilements will have the upper hand and more visions will appear as the mind can be very creative. They will become clearer, more seductive and they can even change according to his wishes although he may not be aware of it as he is no longer mindful of his mental state. Some meditators may even think that these visions are due to an external cause like a deity or spirit or they think this is the way to become a psychic. Such wrong views can be very dangerous if the meditator continues his practice without reporting about it to a skillful teacher. He can become deluded, experience hallucinations and may even go crazy temporarily as the delusions becomes stronger. This has nothing to do with possession by evil spirits as commonly believed.
Not all vipassana meditators experience visions in their practice. Infact the less visions one has, the better it is, as there will be less distractions for the meditator. It is important to remember that visions can arise in any kind of concentration exercise or meditation practice so it is not a certain sign of progress in vipassana meditation. In some types of Samatha Meditation, visualization technique is taught whereby effort is made to purposely create a mental vision of an object which is then used as the meditation object.
Tiratana Buddhist Centre, Klang
The current meditation course I am conducting in Klang Tiratana Centre is still open to newcomers as we still have space for about 5 people. About 65 have registered for the course. After the third lesson on Friday 1/4/11 those interested will have to wait for the next course. Please inform your friends if they are interested and living in the vicinity of Shah Alam, Klang, Kota Kemuning, Setia Alam and Subang Jaya.
Please contact: Sis. Foo 0162787962 or Sis. Nancy 0126025996 for location map, address and to reserve a place.Email: trbsnbcklang@gmail.com
To get the location map you can also google 'Ti-ratana Buddhist Society - location map'
Please contact: Sis. Foo 0162787962 or Sis. Nancy 0126025996 for location map, address and to reserve a place.Email: trbsnbcklang@gmail.com
To get the location map you can also google 'Ti-ratana Buddhist Society - location map'
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