A Guide to Meditation 3

About sense object (nimitta) and mental image (arammana)

Question: In Buddhist teachings, we find the terms nimitta (object) and arammana
(preoccupation or mental image). Are these two similar? I f not, could you kindly clarify
the difference between these two.
Answer: My straight answer to your question is that these two terms refer to different
meanings. We perceive different sense objects with the aid of our sense faculties
(indriya). For instance, sense object, in the case of eye, could be a person, a certain object
or a form. Similarly, we expect to gain happiness, contentment through our five sense
faculties, viz; eye, ear, nose, tongue, body. We turn to our eyes to see forms, turn to our
ears to hear sounds etc, expecting happiness in return. However, we are not confident
whether we would gain happiness as expected. We always experience a doubt as to the
possibility of gaining the expected happiness. In these circumstances, sense objects
always tend to generate an element of doubt.
During meditation, many objects arise in our minds. Most of the time, we tend to analyze
these objects. This is where we go wrong. Do not ever try to analyze an object during
meditation. You need only to identify each sense object. As a sense object arises in the
mind, you should only make a mental note of the object. No further thinking is necessary
in respect of that object. You need to stop short of thinking any further in respect of
that particular object. Otherwise, thinking beyond the stage of identification of an object
leads to incorporate expectations, anticipations or prospects into the thinking process.
Because of this reason, mind proceeds in the direction of greed (lobha) or hatred (dosa).
When we take the mind of an arahant (Worthy One) for instance, arahants mind is
referred to as animitta. (as mind doesnt surpass the point of identification)
Next, we need to focus our attention on arammana (preoccupation, mental image).
There are three types of nimittas (mental images). Wholesome mental images
( kusalarammana), Unwholesome mental images (akusalarammana) and Un-manifest
mental images (avyaktha ). Our minds tend to generate unwholesome and wholesome
mental images most of the time. Only an arahant generates un-manifest mental images.
Our course of action should be to move away from unwholesome mental images to
wholesome mental images, and then, switch to a state of un-manifest mental images
solely.

Relation between Ana (in-breath), Apana (out-breath) and watching the

mind
Question: Ven. Sir, Could you kindly explain the difference between watching the mind
and seeing in-breath and out-breath?

Answer: Now, you mentioned that the mind arises with the aid of a sense object.
Similarly, when a sense object comes into contact with a sense faculty air touching the
nose in this case- mind (consciousness) arises as a result. This mind manifests the
characteristics of phassa, vedana, sanna, cetana, ekaggata, jivitindriya and
manasikara. In this circumstance, it is clear that we cannot see the breath coming in
or leaving the sense faculty. We perceive only a feeling as result of the contact of air
with the sense faculty of nose. So, with the aid of the feeling, thus generated, we are
able to identify the respective feelings resulting from in-breath and out-breath. It is
this particular feeling that makes us aware of a sense object.
I f we clarify this phenomenon with an example further, think of a carpenter who is
groping in pitch darkness to find his missing box of matches in his carpentry shop.
He tries to reach his missing box of matches, extending his hands all over the floor
through dust, ruble, small pieces of wood etc. Finally he grabs the box of matches
with the help of the touch he perceived, based on his previous knowledge of handling
a box of matches. He never really sees a box of matches in pitch darkness. Similarly,
breathing (air) generates feelings and these feelings make us aware of the process of
breathing-in and breathing-out as in-breath-based mind(consciousness) and outbreath- based mind (consciousness). We need only to become aware of this process. I
hope you understand the relationship between watching the mind and being aware of
in-breath and out-breath.

Inability to focus on breath

Question: Sometimes, when I keep watching the in-breath and out-breath, I dont
see, feel the in- and- out breath. When this happens, I feel like looking for breath.
What are the circumstances leading to this situation?
Answer: Do you know the reason? You have lost your consciousness!!! You have
become disoriented as a result. Otherwise you should be able to watch your breath.
You have lost what is known as sati (mindfulness). Mindfulness has slipped out of
your hand. That was why you were unable to watch your breath.
The Supreme Buddha has described four characteristics underlying sati
(mindfulness). Those are Anussati (calling to mind), patissati (remembrance),
saranata (recollection), and dharanata (bearing in mind). So, in your case, you have
experienced a situation where all these characteristics were absent from your
mindfulness. Some meditators are under the impression that this is an advanced stage
in meditation. That is incorrect. This is a stage similar to a coma (murcha). If a
meditator happens to die, while being in this stage, that would lead him to a rebirth
on the plane of unconsciousness (asanna thala). This is analogous to a drunken

person, lying in a ditch, without any knowledge about him and the surrounding.
Therefore, we need to understand that this situation results from a weakness in
exercising mindfulness with the required level of energy (viriya). So, one needs to
watch ones mind intently and develop energy (viriya). I hope this is clear to you
now.
The other point I want to make is about your intentional attempt to look for in breath and out-breath. This is where we go wrong. The Supreme Buddhas advice is
only to be aware of what is being perceived. (ditte ditta mattam bhavissat...).
When an individual thinks of watching or looking for some sense object, a
binding/attachment emerges right away in the mind. An attempt to watch brings
unnecessary fatigue to mind as it accompanies a binding. This binding brings
heat to mind. So, the meditator, who sought meditation as a way to cool down the
state of heat in mind, has elevated the heat without his knowledge, due to this
incorrect process. In pursuance of kaye kayanupassi viharati, we need only to be
aware of the action of the mind. When you are being aware of the action of the
mind, you begin to see in-breath and out-breath. If you see only in-breath and outbreath, then you need to realize that your mind has organized itself to a level where
no defilements generate within the mind. When a meditator comes to this stage, what
would be his sense object (nimitta)? It would be the mind associated with in-breath
and out-breath. Why did the Supreme Buddha assign in-breath and out-breath as a
meditation object? We need to understand this point very clearly. This is a
technique, criterion given by the Supreme Buddha for mediation purposes. This is
similar to a fuel gauge (meter) which is used to measure the level of gasoline in a
running vehicle at a given time. Same approach is applied here, in terms of the
Supreme Buddhas instructions, to measure the level of defilements in mind, with
the sense object of in-breath and out-breath as a meter, criterion. If one sees only inbreath and out-breath during meditation, one needs to understand that ones mind is
devoid of defilements and mind has reached a certain degree of purity. Then, the
meditator comes to an understanding that what is important is not looking for breath,
but making the mind devoid of defilements.
When an individual keeps meditating, with in-breath and out-breath as a strategy to
keep the mind away from defilements, he/she is able to achieve concentration
(samadi). Once samadi is achieved, this meditator is able to analyze, classify all
incoming thoughts and achieve purity in mind. This process is known as cultivating
insight meditation (vipassana).