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
Monday, June 13, 2011
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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