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.

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'

Insight Surpasses All

INSIGHT SURPASSES ALL (AN 9:20, abridged)

The Buddha said to Anathapindika: “In the past, there was a brahmin named Velama. He gave such a great alms offering as this: eighty-four thousand bowls of gold filled with silver; eighty-four thousand bowls of silver filled with gold; eighty-four thousand bronze bowls filled with bullion; eighty-four thousand elephants, chariots, cows, couches, many million bales of fine cloth, and indescribable amount of food, drink, ointment and bedding.

“As great as was the alms offering that Velama gave, it would be even more fruitful if one would feed a single person possessed of right view.” As great as was the alms offering that Velama gave, and though one would feed one hundred persons possessed of right view, it would be even more fruitful if  one would feed a single once-returner (Sakadagami). As great as …..and though one would feed one hundred once-returners, it would be even more fruitful if one would feed a single non-returner. As great as…a hundred non-returners, it would be even more fruitful if one would feed a single Arahant. ….feed a single Pacceka Buddha…feed a single Samma Sambuddha (Perfectly Self-Enlightened Buddha)…feed the Sangha of monks headed by the Buddha and build a monastery for the Sangha…it would be even more fruitful if, with a trusting mind, one would go for refuge to the Buddha, Dhamma and Sangha and would undertake the five precepts.

As great as all this might be, it would be even more fruitful if one would develop a mind of loving-kindness even for the time it takes to pull a cow’s udder. And as great as all this might be, it would be even more fruitful still if one would develop the perception of impermanence just for the time it takes to snap one’s fingers.”
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In this sutta, the Buddha compared the different meritorious deeds and graded them according to their fruits, from giving (dana) to the perception of impermanence. This perception of impermanence is insight gained from the practice of vipassana meditation so this means the practice of vipassana meditation is the most fruitful deed of all. Does this not convince you that practising vipassana meditation to attain insight knowledge is the most meaningful endeavour in our human existence?

Question:
1. Why do you think the Buddha praised this practice so highly?
2. What other points can you draw from this sutta?


Please post your answers/comments/questions relating to this sutta.

Coming Retreat 20th to 21st Nov 2010

There will be a retreat this coming week as follows :-

Venue : Isivana Vipassana Lodge ( Bamboo Grove), Ayer Itam, Penang

Date & Time :  Start at 9am on 20th Nov and End at 6pm 21st Nov 2010

All yogis attending please bring your own sleeping bags, blanket, etc as the place may only have very basic facilities. The cost for cleaning up, food, etc., will be shared equally by all. Bro Cheok will be arranging for the helper and will provide a map once we are firm on the retreat. Those who are interested, kindly respond latest by tuesday via email or contact brothers Cheok, Cheah, Wong or me.

PRINCIPLES OF VIPASSANA PRACTICE

 

                These notes are specially meant for those who are practicing in the absence of a teacher. It can be used as  a guideline for beginner yogis to check if they are practicing properly and still on the right track. For experienced yogis on self retreat, it could serve as reminders to help them progress in their practice. There is a tendency for yogis to think that if they spend a long time in retreat they would progress but this is not necessary so. When they do not make progress after months of practice they get frustrated and there are many cases who have even given up the practice

        1.  The Vipassana Object

             The purpose of vipassana is to see things as they really are, as impermanent, suffering and non-self so we  do not take concepts as the object of our meditation. Concepts are known as apparent realities as they do not have any individual essence and are true only according to convention.  They exists only in the mind. Eg. Man or woman do not exists as in the ultimate analysis they are a combination of the five aggregates or simply just mind and matter. Only ultimate realities  can be taken as objects as they really exists and can be experienced.

            The four ultimate realities according to the Buddha are consciousness, mental factors, matter and Nibbana. Of these four, only the first three that belong to the mundane sphere are usually taken as objects in vipassana practice. Supramundane consciousness at the moment of enlightenment cannot be used as the object for those who are worldlings who have not attained to it. Similarly, Jhana consciousness can be taken as vipassana object only for those who have attained Jhana.

            The object of vipassana must be that which is evident, prominent and easy to discern. Although internal and external objects can be objects of vipassana, internal objects are more evident to the yogi. Internal refers to the ultimate realities which arise in your own mind and body such as your own mental states, emotions, feelings, material properties, bodily postures and physical sensations. Directing the mind to outside objects can weaken concentration. At times external objects like sound have to be noted because it is very strong and unavoidable but it should be treated only as a secondary object.

             In vipassana, to be able to see the three characteristics, we need to pay attention to the present object. Direct and close observation can be made of only the presently occurring object in the mind and body. Not the object of the past or future. Therefore one has to fix the mind attentively on the object at the very moment of its arising and not before or after. Then one can discern its individual characteristics (sabhava lakkhana) eg, hardness, tension etc. you can see it arising and passing away.

               The characteristics of a past object cannot be experienced at the moment as it can at best, only be recalled vaguely in the mind. It would be absurd to try and be mindful of an object that has yet to arise. Both past and future objects should not be noted as they are not real; they do not exist in the present moment so you cannot see their characteristics.

               When you think of past or future objects and you fail to note the thinking process, you are missing that which is arising in the present. Defilements can also easily arise when there are gaps in noting the present so concentration and mindfulness cannot develop. Some yogis even try to avoid the present object even though it is very clear to them because of habitual reaction or their wrong attitude. This is usually the case  when one experiences physical pain.

               It is important that a yogi knows exactly what the present object of his awareness is. Next he should make sure this object fulfills the conditions as discussed above. Having done this, some yogis are still not able to ascertain what their meditation object is or are unsure of it because the object is not clear to them. They must endeavor to practice by observing the object that is clearly evident in the present moment. At other times, the object appears hazy because the mind is distracted and concentration is still very weak.

               2.  Accurate Aiming At The Object

               The meditation object has to be noted with accurate aiming so that its characteristics will be known

simultaneously. At the beginning of the practice this may not be possible because of the hindrances that habitually arise in the ordinary idle mind. The beginner yogi finds it almost impossible to direct the mind to

the object and to keep the mind where it is supposed to be. The mind tends to wander to other objects.

This could also be due to lack of effort at directing the mind repeatedly to the object. With perseverance the mind will eventually land on the object squarely, like hitting the bull’s eye then the practice becomes more interesting as the mind settles on the object and changes in the object becomes obvious to the yogi. With sustained mindfulness and further effort, the yogi can then be mindful of each and every object as they arise through the six sense doors in a distinct and continuous manner..

               3. Continuity of Mindfulness

               The objects that are arising in a sequence may be different but one can be mindful of them as they arise in a continuous manner, moment to moment. Thus, there is concentration and mindfulness at every moment and the momentum of noting gathers strength. At this stage one is said to have gained momentary

concentration which purifies the mind of defilements. All the five hindrances are absent and the flow of consciousness is not interrupted by any distractions from the vipassana object.. The mind does not wander away from the vipassana object and the noting mind seems to be paired off with the object noted. At times the mind settles down calmly on the primary object and observes it for an extended period of time.  At this point the object together with its individual characteristics will appear vividly and clearly to yogi as never before. The yogi see distinctly the object which is noted and the mind that is conscious of it.

               The yogi is said to have achieved the second stage of Purity of Mind.

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               Right Thought of the Eightfold Path Factors is the factor which sends the mind to the object and puts it there. This does not involve thinking at all.

               Right View is the factor that understands the object clearly and correctly as they really are. The object, Rising and Falling of the abdomen is matter as it is made up of material properties and that which notes it is the mind. The yogi who can discern clearly and separately these two phenomena is said to have realized  the first stage of Insight Knowledge.

Ongoing Meditation Class 16th Nov 2010

I will be conducting a meditation class

Date: Tuesday 16th Nov 2010

Time : 8pm  

Place : Peace House. 

Kindly remember to print/bring the notes sent by email recently together with past handouts/book for the class.

A map is attached again for those new to peace house. If you

have problem getting there, please call bro cheah 016-5573178 or y w wong  016-4532061.

Weekend Retreat 13th - 14th Nov 2010

As per the meditation program, there is a retreat at MBMC, Green Lane, Pg, this weekend  13/14 Nov. All those coming for the retreat, kindly assemble in MBMC Main Entrance at 8.00am on Saturday. I will meet and brief you on the program. I will be on hand during the retreat to instruct and guide you. the program will end on Sunday 8.00pm with an interview.

For yr info:

         retreat - sat 13th 8.00am start, sun 14th 8.00pm end

        place : MBMC, Greenlane 

        please bring your personnel effects for your retreat stay.

please email or sms brother cheah sk, brother cheah hc, brother cheok or  y w wong 016-4532061 fast if you are becoming for the retreat...the experience is superb and it will greatly enhance your knowledge and

skill in vipasanna meditation. If anyone does not know how to get to MBMC, kindly contact any of the above person.

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